《道法會元》Vol. 227

This scripture recounts the origins, divine duties, and formidable powers of General Zhu (also known as General Zhu Yan), a key deity in Daoist Thunder Magic traditions. Originally one of three Zhu chancellors during King Zhou of Shang's reign, he later retreated to Mount Taihua and made a solemn vow to eradicate all malevolent spirits and demons harming humanity. In truth, he is the manifestation of the Assistant Star (Fubi) from the Big Dipper constellation, enfeoffed as the "Venomous Deity" who governs wind, thunder, and rain while commanding celestial troops from Fengdu (the Daoist underworld) and the sacred mountains and rivers.

Fierce in temperament, this divine general specializes in pursuing and capturing malicious ghosts and spirits across the Three Realms. He can directly possess mediums to subdue demons, and even has the power to summon and detain the souls of living humans. The scripture emphasizes that exorcism rituals lacking General Zhu's method will fail to intimidate evil forces. Particularly when confronting wicked sorcerers (xiewu) who defile ritual spaces with blood lakes and other dark magic, summoning General Zhu becomes imperative.

Residing normally at the Fire Rhinoceros Palace in the Shangqing (Highest Clarity) realm, he oversees the Thunder Ministry and commands celestial winds to purge the world of demonic miasmas. He shows particular severity toward those who reject the orthodox Dao (Zhengdao), capable of suspending living souls as public warnings to admonish the obstinate and educate common folk. His deputy General Shen Yanqing assists in administrative matters, with both answering directly to the Jade Emperor.

This deity's vast supernatural powers encompass rainmaking during droughts, demon-slaying, poison-neutralizing, destroying heterodox temples, and curing epidemics—nearly omnipotent in scope. His impartial and rigorous enforcement of cosmic law specifically targets disorderly spirits across the Three Realms, with awe-inspiring manifestations reaching between heaven and earth. The scripture concludes with a stern warning: this method must never be transmitted to non-Daoists, as violators will inevitably incur calamities.

This scripture recounts the transmission of Daoist Thunder Magic (a ritual practice for summoning thunder and commanding lightning) and its divine pantheon. Master Lu Boshan encountered the Celestial Master (Tianshi) Xu Jing (the eminent Daoist patriarch Zhang Jixian) at Mount Qingcheng, where he received authentic teachings of various Thunder Magic methods, including the "Six Yin Subtle Mysteries." These talismanic spells proved extraordinarily efficacious, producing immediate results when employed.

The text elaborates on a divine hierarchy known as the "Fire Rhinoceros Thunder Court." The Fire Rhinoceros is a southern fire-attribute divine beast, and within this Thunder Court reside various fiery creatures—fire dragons, fire tigers, fire camels, fire elephants, fire eagles, fire horses, fire rhinoceroses, fire crows, fire bells, and fire phoenixes—each with distinct duties. For instance, the fire dragon is ridden by the Great Deity of Cosmic Order, the fire rhinoceros and fire crows are governed by the Numinous Official, the fire bells and fire phoenix are managed by the Celestial Warriors, while the fire tiger is commanded by Zhu Yan.

These thunder deities possess the power to summon wind and rain, hence the name "Fire Rhinoceros Thunder Court." Three principal deities are highlighted: Ma Sheng, an incarnation of the six stars of the Southern Dipper, and Zhu Yan, an embodiment of the Northern Dipper’s Heavenly Pivot. One oversees the Wind Earl (deity of wind), while the other commands the Rain Ministry (deity of rain). They ride clouds and mists, expel demonic evils, capture wandering souls, and assess the virtue or vice of spirits and ghosts.

These deities wield formidable supernatural transformations, aligning with cosmic principles such as the Five Phases (Wood, Fire, Earth, Metal, Water), the Seven Luminaries (sun, moon, and five planets), the Twenty-Eight Lunar Mansions, the Eight Trigrams (Bagua), and the Five Thunders. The text also mentions esoteric incantations, such as the Twenty-Five Syllables of Sublime Brahma and the Sixteen Syllables of Command, deemed the most profound and referred to as the "Priceless Gold"—the most secret and potent aspect of Thunder Magic.

Finally, it emphasizes that these advanced Thunder Magic methods must be transmitted with caution and never casually disclosed to those unworthy of the Daoist teachings. Those who receive the authentic transmission should treasure and safeguard it, as it represents the orthodox lineage passed down from Celestial Master Xu Jing.

This scripture records a complete set of Daoist ritual procedures, primarily consisting of the divine hierarchy, incantations, and ceremonial protocols.

First, it enumerates the principal deities presiding over the ritual: the highest is the Supreme Jade Emperor (Yu Huang Shangdi, the supreme deity of Daoism), followed by the Great Emperor of the Southern Pole (Gou Chen Tian Huang Dadi) and the Great Emperor of the Northern Pole (Zi Wei Tai Huang Dadi), then the Lord of the Dharma, the Mysterious Emperor of Heaven (Xuan Tian Shangdi, also known as Zhenwu Dadi). Next, it describes the appearance of the chief general, Marshal Zhu Yan: disheveled hair, a wrathful black face, clad in black robes and barefoot, wielding an iron staff in his right hand and iron chains in his left, carrying a soul-chasing bag and riding a black tiger. His deputy, Marshal Shen Yanqing, wears yellow robes with a red face, holding a red or black banner inscribed with the words "Summon the Thunder Gods."

Following this are five key incantations:

• Purification of the Heart Incantation: Invokes the Great General Tianpeng and the Divine Lord of the Northern Dipper to patrol the Three Realms and slay evil spirits.
• Purification of the Body Incantation: Draws upon the essence of the sun and moon for cultivation, summoning immortal jade maidens for protection and the Twenty-Eight Lunar Mansions for assistance to expel impurities.
• Purification of the Mouth Incantation: Calls upon the Great General Tianpeng for guardianship, commanding the Six Jia and Six Ding divine generals to ceaselessly cleanse defilement day and night.
• Purification of Heaven and Earth Incantation: Cleanses the ritual space, inviting spirit guardians to ensure internal and external purity.
• Three Summonings Incantation: Invites deities in three stages—first for celestial clarity, second for earthly tranquility, and third for the obedience of all spirits.

Finally, the Mount Tai Incantation summons the Six Ding divine generals to harness the power of Mount Tai to suppress demons. All incantations conclude with the phrase "Swiftly, swiftly, in accordance with the statutes" (急急如律令), signifying immediate execution.

These elements demonstrate the complete process of invoking deities, purifying the altar, and exorcising evil in Daoist rituals. Through specific incantations and the power of divine beings, the rites achieve the goals of dispelling impurities and subduing malevolent forces. The incantations mention key protective deities such as Tianpeng and the Six Jia and Six Ding, who hold significant roles in Daoist practice.

This scripture records a Daoist exorcism ritual for subduing demons, comprising multiple incantations and hand gestures. First, after reciting the mantras, the practitioner must spray a mouthful of water while stomping the left foot, visualizing the crushing weight of Mount Tai to suppress evil forces.

Next comes the "Body Commanding Incantation," which summons the twelve divine generals and the three hundred sixty bone-joint deities within the body to form a protective barrier and expel external malevolence. The chant invokes Tianpeng (a Daoist guardian deity) and the "Six Palaces and Nine Officials" (an internal divine system) to amplify the practitioner’s spiritual power. The exorcist asserts their identity as an orthodox divine agent, commanding all non-orthodox spirits to depart.

When subduing evil sorcerers, the practitioner must use the right hand’s Sword Mudra (a Daoist hand seal) to draw the character for "well" (井), while the left hand forms the Sha-Wen Mudra, silently reciting the incantation. This spell unfolds in five stages: the first stroke opens Heaven, the second splits Earth, the third gives birth to humans, and the fourth annihilates ghosts. The exorcist then subdues sorcerers from the five directions—east, south, west, north, and center—regardless of distance. Finally, the sorcerer’s soul is imprisoned within the ritual altar’s "Prison Well" for suppression.

The "Transformation Incantation" enables the practitioner to alter their form, assuming the authority to act on Heaven’s behalf, commanding thunder and governing all beings across the Three Realms. The chant describes transforming into an emissary of the Thunder Ministry or a Celestial Master (Tianshi), invoking the Qi of the Big Dipper through specific hand seals (the Greedy Dipper and Chief Dipper Mudras) for protection.

The concluding "Guardian Incantation" summons the four directional divine beasts: the Azure Dragon (Qinglong) to the left, the White Tiger (Baihu) to the right, the Vermilion Bird (Zhuque) in front, and the Dark Warrior (Xuanwu) behind, with the Yellow Dragon (Huanglong) guarding the center and the Seven Stars in hand. The practitioner visualizes themselves seated upon a jade throne alongside the Great Unity (Taiyi) deity, summoning all divine forces to assist. These incantations and hand seals form the standard procedures for Daoist ritual masters when performing exorcisms.

This scripture is a summoning incantation from Daoist Thunder Magic (Leifa), detailing the ritual to invoke Marshal Zhu Yan (one of the Thirty-Six Thunder Generals) for protection and exorcism. Here is the modern interpretation:

The ritual begins with the priest forming hand seals and assuming specific postures: the left hand forms the "Sha Wen Seal" (Sha Wen Jue) held level at the chest, while the right hand makes the "Sword Seal" (Jian Jue) resting on the hip, standing in a T-stance. Simultaneously, the priest silently recites the Seven Souls Returning Spell, aligning each soul with the corresponding stars of the Big Dipper (the Star Lords Tanlang, Jumen, etc.) to stabilize their spiritual presence. The priest also invokes the "Three Platforms Star Lords" (Santai Xingjun)—the Upper, Middle, and Lower Platform Stars—for divine protection.

Next comes the threefold summoning of Marshal Zhu Yan. The first invocation declares the command of the Jade Emperor (Yuhuang Shangdi), depicting Zhu Yan’s awe-inspiring form: arriving amid thunder and lightning, exhaling dark mist from his mouth and nose, capable of summoning winds and rains, wielding an iron rod to punish evil spirits, and riding a black tiger through the clouds. The phrase "urgently and without delay as the law commands" (Ji Ji Ru Lü Ling) is repeated to emphasize the immediate execution of the order.

The second invocation further elaborates on Zhu Yan’s attributes: he is an emanation of the Big Dipper Star Lords, cloaked in dark clouds and mist, equally adept at capturing malevolent ghosts and shielding the virtuous. Esoteric Daoist syllables like "Om Hong Hong" are used to amplify the spell’s potency.

The third and most urgent invocation employs four repetitions of the character "seize" (She) to create a powerful binding effect, stressing Zhu Yan’s ability to traverse the boundaries of Yin and Yang to apprehend wandering spirits—even those fleeing overseas. The incantation concludes with four repetitions of "descend" (Jiang) to hasten the general’s arrival.

The entire ceremony integrates specific body postures, hand seals, visualization (Cunxiang), and incantations to form a complete summoning method. References to the "Fengdu Barracks" (Fengdu Da Ying, the Daoist underworld) and "Tiangang" (the seventh star of the Big Dipper) are common concepts in Daoist ritual practice. These spells must be accompanied by internal cultivation (Neilian) and talismanic techniques (Fulu) for full efficacy.

This scripture outlines a complete Taoist Thunder Method (a ritual practice harnessing the power of lightning), detailing the cultivation and ritual procedures involving hand mudras, visualization, Qi absorption (gathering cosmic energy), and incantations.

Begin by standing facing north, closing the eyes while forming the Sha Wen hand seal (a specific gesture for subduing forces). Visualize the Celestial Gate of the north opening, with black energy descending from the heavens. The practitioner should tilt the head back to inhale this northern black Qi, storing it in the kidneys, then turn to gather southern red Qi into the heart. Next, facilitate the mutual circulation between the kidney's black Qi and the heart's red Qi. After three complete cycles, a violet energy forms and condenses in the heart.

Proceed by forming the Thunder Bureau mudra (a gesture for summoning lightning), guiding the energy upward from the coccyx along the spine. It passes through the "Twelve-Storied Tower" (the throat) to reach the Muddy Pellet Palace (upper Dantian) at the crown, finally exhaling it toward the incense burner. At this moment, recite the incantation to summon the "Flying Heaven Mighty Spirit."

The ritualist must visualize their personal guardian deity (Benming Shenjiang) manifesting as a Vajra-being amid black mist. Using the tongue to trace the character "聻" (a Taoist ghost-subduing sigil) transforms it into a golden bridge inhaled into the heart. Upon exhaling with a "He" sound, the deity descends to the ritual altar. Another breath of black Qi is exhaled to envelop the sacred space, followed by subsequent incantations to strengthen the invocation.

The final section contains three potent spells:

1. The Summoning All Spirits Incantation: Calls upon deities from all directions to manifest swiftly.

2. The Decree Issuance Incantation: Commands all celestial and earthly spirits in the name of the "Great Immortal Fire Rhino," warning demons of thunderous annihilation for disobedience.

3. The Jade Emperor’s Edict: Reinforces the authority of the Threefold Proclamation of divine law.

The concluding "Original Body Talisman" segment requires inviting the Solar and Lunar Emperors, along with the Five Planetary Lords, to infuse their primordial Qi (innate energy) into the talisman through specific breathing techniques (coordinating "He" and "Xi" breaths with hand seals at the Mao-You positions). Through this orchestrated energy circulation and divine summoning, the ritual achieves its ultimate purpose of exorcising evil and subduing demons.

(Note: The "□" marks indicate illegible characters in the original text. Certain Sanskrit-derived terms in the incantations remain untranslated, as their mystical potency is believed to reside in their specific vibrational sounds.)

The process of Daoist talisman (Fulu) creation involves a complete ritual sequence incorporating breath techniques, stellar deity invocations, calligraphic execution, and divine commands:

When inscribing the talisman, specific breath methods are used to channel Qi (vital energy) into the paper: during mao hour (5-7 AM) exhale with the sound "xu", at wu hour (11 AM-1 PM) use "he", during you hour (5-7 PM) employ "si", at zi hour (11 PM-1 AM) practice "chui", while facing the central direction utilize "hu". Each exhalation must synchronize with corresponding mudra (hand seals).

The ritual then summons the Five Directional Stellar Lords: the Metal Virtue Star Lord of the West, Water Virtue Star Lord of the North, and Earth Virtue Star Lord of the Center, while simultaneously invoking the seven stars of the Northern Dipper (Greedy Wolf, Giant Gate, Wealth Preserver, Literary Curved, Pure and Chaste, Martial Song, and Army Breaker).

The practitioner proceeds to trace the talisman with special gestures, reciting incantations to mobilize celestial forces: "Generals advance swiftly to capture evil" and "Messengers follow urgently to manifest spiritual power". Esoteric mantras like "Om Hong Hong Hun Zha Li" are chanted to hasten the descent of deities such as Zhu Yan.

Upon completing the inscription, the back of the talisman must bear the command: "By Zhu Yan's authority, implement this decree with urgent fire". For healing or exorcism talismans, additional chants are required: the Mysterious Yin Incantation, Golden Light Ghost-Subduing Spell, Heavenly Canopy Mantra, Majestic Virtue Charm, and Jade Emperor's Proclamation.

The ritual concludes with the mao-wen hand seal while reciting the Thunder Sect's (a Daoist thunder magic lineage) secret summoning chant: "Eastern Jia, Qian Yuan's righteous Qi flows swiftly...". The practitioner then gathers pure Qi from the xun direction (southeast) into the palm, supplemented by the Purple Qi of the Jade Purity Heaven from the Divine Empyrean tradition.

Throughout the ceremony, the phrase "urgently as the law commands" emphasizes immediate execution of divine will. These elaborate procedures serve to activate cosmic energies, endowing the talisman with spiritual efficacy.

This passage describes the ritual methods and cultivation practices of Daoist Thunder Magic (a secret art invoking thunder deities for magical operations). The practitioner visualizes and recites incantations to summon the power of thunder deities:

When performing the ritual, first visualize two golden beams of light pouring into the palms, transforming the surroundings into a golden-jade pavilion while visualizing oneself as the Divine Empyrean Jade Clarity True King (a revered Daoist deity). Silently recite the mantra "Om Hu zha li Yin zha li" to summon Marshal Zhu Yan of the Thunder Department. Then maintain focused visualization (cunxiang) of the thunder marshal entering the talisman, invoked by Marshal Shen who wields the command flag.

The cultivator forms the Thunder Mudra (a special hand gesture) with both hands, rubs the kidney area five times, and visualizes lightning ascending from the coccyx through the two passes (Jiaji Pass and Jade Pillow Pass) until reaching both ears. Recite the secret incantation "Om lightning thunder domination crash annihilate summon evil" three times, then visualize lightning emitting from the ears. Finally, petition Marshal Zhu Yan to lead the savage thunder spirits from the Xun Palace (southeast direction) to swiftly execute the command.

The text also records various exorcism and healing talismans:

• The "Wind-Fire-Thunder Gang" incantation summons thunder deities
• The "Capture Parasites Healing Talisman" requires the combined decrees of the Three Pure Ones (Jade Clarity, Upper Clarity, and Supreme Clarity)
• During rituals, one must "open the celestial gate and close the earthly door" (establishing heavenly connection while sealing underworld paths), using the "horizontal golden beam and suspended jade cord" (Daoist ritual implements) to suppress evil
• Conclude by reciting the "Heavenly Commander's Incantation" (of Marshal Tianpeng, leader of the Four Saints of the North Pole), forming the evil-banishing mudra while exhaling one's own baleful Qi to activate the talisman

The healing talisman specifically mentions expelling the "Three Corpses" (three malevolent spirits believed to reside within the human body) and "Nine Parasites" (various harmful organisms). By ingesting the talisman, it purifies the five viscera and six bowels, restoring health to the Three Burners (upper, middle, and lower body regions), Nine Orifices, and internal organs.

These contents demonstrate how Daoist Thunder Magic integrates Neidan (internal alchemy) cultivation with talismanic arts, employing visualization, incantations, mudras and other methods to mobilize cosmic energies.

This scripture records Daoist exorcism rituals and talismanic techniques, containing multiple powerful incantations and talisman methods specifically targeting malevolent entities. Let me explain its meaning section by section:

The first segment is the "Swift as Imperial Decree" incantation, commanding all corpse worms (Daoist term for pathogenic evil Qi within the body) to immediately perish. This is followed by the "Banishment Incantation," summoning one hundred thousand celestial soldiers from the Jade Purity Heaven of Divine Empyrean (one of Daoism's highest celestial realms). These warriors are commanded to wield dragon ropes and tiger cloths to slay vicious entities and capture demonic spirits with utmost urgency.

The talisman-drawing method provides specific instructions: when drawing the talisman, an upward brushstroke represents "halt" while downward signifies "passage," forming a shape resembling the character for Qi (炁). Writing three talismans on red paper can cure all illnesses, or they can be made into pills used with the "Triple Burner Incantation" (though this chant is omitted when capturing evil spirits).

The "Fire Enclosure Talisman" must be written with cinnabar on red paper using continuous, unbroken strokes. The text mentions Xu Shouzhong, Jiang Juyuan, Zhao Ziyu, and Zhai Shining—all divine generals specifically governing fire enclosures. Next, it summons the Swift Messengers of the Nine Heavens' Cloud Path to swiftly deploy the fire enclosure, commanding all spirits to obey immediately as per the Fire Emperor's (supreme deity of the fire department) decree.

The "Smearing Incantation" section summons fierce generals from the Shangqing Heaven (one of the Three Pure Realms), describing how the Nine Purity and Nine Ugly deities (referring to various fierce demons) manifest within fiery light. It mobilizes tens of millions of fire soldiers to set up celestial nets, warning all demons that resistance will result in immediate decapitation. After chanting, one must invoke the names of the Southern Dipper Star Lords, drawing southern fire Qi into the talisman while visualizing interwoven flames within the fire enclosure.

The concluding "Command Talisman Incantation" is most detailed: first praising the sun as the source of fire, with the Vermilion Palace Fire Mansion (abode of southern fire deities) containing supreme yang essence. It summons fire-bell generals, fire-wheel deities and other fire department spirits to encase all malevolent entities in an iron-net fire enclosure. This enclosure covers all eight directions, its flames transforming into iron fortresses—showing no mercy regardless of a spirit's status or connections, so long as they commit evil.

The fire enclosure's divine power is vast: reaching the highest azure heavens above, descending to the wind wheel (Buddhist term for the world's lowest layer) below, extending east to the Wood Source Kingdom and west to the Metal Ancestor Heaven, south to the Vermilion Palace and north to the Great Canopy Heaven. No spirit can escape—those above cannot descend, those below cannot rise, those within cannot exit, those without cannot enter. The text reiterates that all deities must obey the commands of the great fire enclosure gods Xu Shouzhong, Jiang Juyuan, Zhao Ziyu, and Zhai Shining, executing orders immediately.

The mentioned "Black Enclosure Talisman" appears to complement the fire enclosure talisman, though the original text doesn't detail its usage. These incantations embody the Daoist magical principle of using fire to subdue evil and righteousness to suppress wickedness, achieved by summoning highest-ranking divine generals and harnessing natural elements for exorcism purposes.

This scripture describes the esoteric incantations and talismanic methods used in Daoist exorcism rituals to summon the divine generals under the command of the Black Emperor of the North (one of the Five Celestial Sovereigns governing the northern direction). It begins by establishing spatial orientation through the Four Celestial Animals—Vermilion Bird in front, Dark Warrior (Xuanwu) behind, Azure Dragon to the left, and White Tiger to the right—a common arrangement in Daoist ritual altars.

The incantation section contains numerous mystic syllables (such as "Om Gulou Jila Jin Hong") believed to possess special spiritual power. These are combined with specific finger mudras (hand seals known as "ziwen" techniques) and the breath method (where northern black Qi is exhaled into the talisman). During the ritual, practitioners visualize the cosmos enveloped in dark mist, with imagery of black winds, black clouds, and black thunder forming an impenetrable net—representing the underworld powers governed by the Black Emperor of the North.

The summoned pantheon of generals is extensive: Marshal Tianpeng (chief of the Four Saints of the North Pole), General Xuanwu (northern guardian deity), Mahakala (the wrathful protector), and others leading armies of black-armored divine soldiers astride black dragons and tigers, wielding black banners and halberds. These descriptions embody the Daoist exorcism principle of "using ultimate yin to subdue yin"—employing supreme dark divinity to suppress dark demonic forces.

The latter section emphasizes the absolute power of this ritual method: whether the haunting spirits are deceased ancestors, fallen immortals or buddhas turned demonic, or unorthodox local deities, all will be captured by the black Qi. The concluding formula ("urgently as by imperial decree") commands immediate deployment of troops to apprehend these entities and bring them before the ritual altar. Through repetitive parallel structures emphasizing the character "black," the text constructs an awe-inspiring atmosphere of underworld majesty, characteristic of the Beidi Pai (the Northern Emperor tradition venerating the Purple Subtle Emperor of the North Pole) exorcism practices.

This scripture describes the complete procedure of the "Fa Zhao" (Issuing the Net) ritual performed by Daoist priests. Here, "Zhao" refers to a protective net formed by ritual techniques to trap malevolent spirits, involving the drawing of talismans (Fulu), incantations, and ritual pacing (Bugang, a Daoist footwork pattern).

The priest begins by drawing two talismans: one affixed to the front of the official document (Guandie, a Daoist writ) to subdue ghost generals and interrogate wandering souls, and another "Fire Net Talisman" burned with spirit money to set a time limit for deities to return to the altar and report. Next, the "Fa Zhao Jue" (Net-Casting Formula) is recited to summon guardian deities like the Great Fire Net Deity and Great Black Net Deity, inviting them to encircle the altar and assist in the ritual.

The priest then performs the "Fa Zhao Gang" footwork: pacing from the Kuixing (Great Bear) to the Piaoxing (specific stellar position) while forming the "Zi-Wu Dou Jue" hand seal (a mudra representing the polar axis). With fingers pressing the Yin position (Tiger position in hand seals) and hands level before the navel, the priest simultaneously chants the Black Wind Great Net Incantation. This involves visualizing the cosmos filled with black wind, black rain, and black thunder, completely enveloping evil spirits with no escape. During the pacing, the priest imagines earthquakes, thunderclaps, and raging wind-fire phenomena while reciting the "Heaven and Earth Suddenly Darken" spell seven times, blowing black Qi (vital energy) toward the four directions.

Finally, the priest concludes by forming hand seals and casting the final mudra, visualizing guardian deities Gou Bi and Ma Zhu patrolling outside the net as the entire altar space plunges into darkness. When encountering evil spirits, the priest presses the Gen position (one of the Eight Trigrams/Bagua directions) on the left hand to open an illuminated path, allowing the spirits to flee through the Gen position only to be captured by the Black Heavenly Guardians (Heitian Ding). The ritual concludes with an incantation invoking the decrees of four great emperors—Haotian Shangdi (Jade Emperor), Xuantian Shangdi (Dark Heaven Emperor), and others—to cast a celestial net over the entire altar space, trapping all spirits. Through the coordinated use of talismans, incantations, ritual pacing, and visualization (Cunxiang), the ceremony constructs an enclosed ritual space to contain malevolent forces.

This scripture describes the concrete procedures of the Daoist "Covering Method" ritual, focusing on how to perform soul-bewitching magic through Gangbu (ritual pacing), incantations, and visualization (cunxiang). The entire process is imbued with mystical elements, requiring the ritual master to mobilize northern black qi (the Water-phase energy associated with the North in the Five Phases system).

At the ritual's commencement, the master forms mudras with all ten fingers, rotates the body while reciting incantations seven times, and inhales the northern black qi. This is followed by visualizing black clouds, black winds, and black qi enveloping the entire altar. The master then performs specific Gangbu (Daoist ritual steps) while visualizing the Big Dipper shining above the altar.

The key technique involves drawing the "Well Character Mudra": The master traces a well-shaped pattern on the ground while visualizing heaven and earth darkening, with thunder shaking and mountains collapsing. Pacing the "Soul-Bewitching Gang" steps to a specific position, the master imagines starlight from the Big Dipper shooting into the well, from which vast black qi erupts. Water is then sprayed into the well, causing the black qi to rise like smoke, while talismans are burned to guide the child (likely the ritual's target) to enter from the northeast direction.

The child must stand on the well pattern with heels together, face upward with closed eyes, and extend both hands toward the incense burner's smoke. The master visualizes black qi enveloping the child from below, penetrating the seven orifices. The "Purifying Heaven and Earth Incantation" is then recited three times, followed by sprinkling water and exhaling northern cold qi, imagining the child frozen and the entire altar filled with chill.

The text details the Gangbu pacing method: There are two types—forward-flying Gang and reverse-flying Gang—each entering and exiting from different directions. The master performs the Gang three times behind the child—once each at the head, waist, and feet—coordinating each with inhalation and exhalation. Finally, the Gang is applied to the child's palms, synchronizing the energy release with the Gangbu steps.

A note clarifies that this describes the forward-flying Gang method, while the reverse-flying Gang is recorded separately later. The Gangbu directions are highly specific: Forward-flying proceeds from the Kan position (North) to the Li position (South), exiting to the right, while reverse-flying does the opposite. After completing these steps, three additional Gang methods are performed before and behind the child.

This passage describes the operational procedures of the "spirit possession" ritual in Daoist magic, which consists of several key steps:

First comes breath regulation and visualization (meditative contemplation): The ritual master adjusts their breathing, visualizing black Qi rising from their kidneys to envelop the heart, then red Qi descending from the heart to the kidneys. After these two energies intertwine three times, they converge at the heart. Next, the practitioner visualizes white Qi encircling the heart, exhales with a "ha" sound, and envisions the black-red energies surging from the upper Huangting (an important acupoint in the body), forming two golden spheres rolling upon the altar.

Then the master recites the secret incantation: "Wū jiě □ jiě míng □ shè" (repeated three times in one breath), followed by the possession chant summoning the deity named "Zhu Yan" to descend swiftly. This chant emphasizes the process of heaven-earth union and spirit possession, repeatedly using urgent phrases like "quickly attach" to intensify the effect.

When observing the child medium's (spirit medium assisting the ritual) reactions, one should visualize their body swaying like willow branches in wind. If the child begins to sway, it signals the deity's imminent possession. At this moment, specific hand mudras must be performed to guide the deity into the child's body.

If the possession process slows, the master chants an acceleration spell: "Ōng hùn zhà lì hùn zhà lì sù hūn sù mí mí fù shè" (seven repetitions), while directing northern Qi toward the child's palms. The "Mengtong Spell" may also be recited to summon assistance from the Azure Dragon of the East and other directional deities, visualizing a black dragon descending on dark mist to spit dragon saliva upon the child's crown.

Finally, the "sword mudra" (specific hand seal) parts the child's crown, allowing three child-like forms (symbolizing soul aspects) to emerge, before invoking the power of the Five Sacred Mountains (mountain deities of five directions) to complete the soul-summoning ritual. Throughout the process, emphasis is placed on the coordinated application of breath control, visualization, incantation, and mudra techniques.

This scripture describes a Daoist ritual practice known as "spirit possession" (futi), where a medium (typically a child) enters a trance state through specific incantations and hand seals. The procedure unfolds as follows:

First, the ritual master uses the Sword Mudra (a hand gesture) to "open" the crown of the medium's head, while the left hand forms the Yin Seal (a specific hand position) to press upon the medium's crown. Simultaneously, the master visualizes and recites the incantation: "The Heavenly Dao's gate opens, left Yang right Yin, summon the divine generals, compel the soul to emerge bewildered." Next, the three Hun souls (Taiguang, Youjing, and Shuangling - the Daoist conception of humanity's three spiritual components) are summoned with an incantation commanding their emergence from the medium's body. The master visualizes three small figures dressed in blue, yellow, and white robes exiting through the crown of the head.

The practitioner then visualizes the divine general Zhu Yan (a Daoist guardian deity) swiftly collecting the medium's three Hun souls into a spirit pouch. A mouthful of ritual water is sprayed onto the medium. If the child begins swaying, this indicates successful possession; if unresponsive, the master recites an activation incantation seven times: "Black Lord's dark Qi swiftly divide, ghostly Qi of three souls urgently grasp, Yang soul You descend rapidly."

Subsequently, black Qi from the northern direction is absorbed and blown toward the medium while forming hand seals and reciting the Five Sacred Mountains Poison Mist incantation. This three-part incantation corresponds to each Hun soul: Taiguang (Yang essence), Youjing (golden essence), and Shuangling (Yin essence). Each segment requires different hand seals (pressing specific joints of the middle finger) and blowing Qi to different body areas (hands, waist, feet).

After completing these steps, the hand seals are withdrawn while visualizing a marshal deity descending on crimson Qi at the Huangting (a vital energy center in the body). The secret Soul-Splitting incantation and Zhu Yan's summoning chant are recited seven times. Finally, the Sword Mudra strikes the back of the medium's head three times while commanding: "Zhu Yan swiftly possess this child now!" to complete the possession ritual.

This ceremony integrates multiple Daoist ritual elements - hand seals, visualization, incantations, and Qi projection - aiming to facilitate divine possession of the medium for spiritual communication purposes.

This scripture records Daoist ritual incantations and operational procedures for exorcism and demon subjugation. The process consists of several key stages:

First, the practitioner recites mantras like "Om Hong Hong" to summon the fire-rhinoceros deity Zhu Yan (a guardian spirit specialized in exorcism) for swift descent. Specific incantations then command the divine general to capture evil spirits and demons, such as "Swiftly seize the evil ghosts and make retribution clear" and "Demons and monsters be bound quickly," accompanied by demon-subduing true words like "Om seize heaven and earth."

In ritual operations, the master must form the Kan hand-seal (a specific mudra), drawing Qi from the northern direction to blow upon the medium's face. Continuing with mantras like "Om Gu Lu Suo Tuo Ye She" while performing breath techniques, the practitioner invites the chief general's descent. Special hand gestures (covering the right hand in a reporting motion) and brush-moving incantations like "Mighty response transforms through brushwork capture" are used for talismanic inscription.

For healing, the text describes methods to restore speech to the mute. This involves reciting incantations such as "The Great Pure Emperor opens the pathways," combined with blowing Qi into water for the patient to drink, or drawing talismans with the sword-finger gesture. Detailed verification methods are provided: gauging effectiveness by the temperature of the palm—if the palm grows hot, one must continue reciting "Om Hong Hong" while performing breath techniques.

The final section contains specialized incantations for soul retrieval (chaodu) and exorcism, such as "Divine spirits mighty, mighty spirit generals," commanding deities to guide souls across the sea for spirit possession. The process emphasizes the divine generals' capacity for "leading souls across waters," sometimes permitting partial possession without complete soul detachment.

This scripture describes a Daoist exorcism ritual for spirit possession, employing incantations and hand seals (shoujue) to compel wandering souls or malevolent entities to possess a medium (tongzi), followed by interrogation and coercive measures.

The ritual master first faces north and blows Qi (vital energy) onto the medium’s hands while reciting an incantation to hasten the spirit’s possession. Using the "sword seal" (jianjue, a specific hand gesture), the master guides the spirit into the medium’s body, chanting the "Black Fiend Deity of the Northern Emperor" incantation three times while visualizing dark northern Qi pouring into the medium’s crown. If the spirit refuses to speak, the "Throat-Opening Method" is performed: facing east, the master closes his eyes, taps his teeth nine times, and visualizes the Savior from Suffering Celestial Master (Jiuku Tianzun) descending on a nine-headed lion, absorbing his radiance into a bowl of water. After reciting the Nectar Incantation, the master moistens the medium’s lips with the water to enable speech.

When the medium’s body begins trembling, it signals the spirit’s possession. At this point, celestial soldiers are commanded to retreat three steps, and the spirit is "uprooted like a willow" for interrogation. If the spirit remains obstinate, coercive methods are applied. The scripture provides multiple interrogation incantations, all beginning with "Om Hun Zha Li," each corresponding to different effects—unconsciousness, binding, or suppression. Finally, the master visualizes Mount Tai crushing the demon and recites the "Gunfa" incantation for ultimate suppression.

The process emphasizes methodical progression without haste. For particularly cunning spirits, severe measures are necessary. These incantations and hand seals must be performed with precise visualization and movements to complete the exorcism ritual.

This scripture records Daoist exorcism spells and ritual procedures for expelling evil spirits and binding ghosts. It primarily details several specific methods for performing exorcisms:

The first is the "Tongue-Extraction Method," where the practitioner visualizes (through meditation) a child-like figure standing still as withered wood, with a white serpent coiling as if pulling out a tongue, while the ritual brush becomes hard as iron tongs. When chanting the spell "Om Hun Zha Li," the attached evil spirit's tongue can be forcibly extracted, forcing it to manifest and disperse.

Next is the "Flaming Rope Ghost-Binding Method." The ritual master visualizes a golden sand well beneath the earth, from which fiery ropes descend along a golden beam. While reciting the incantation, they invoke the majestic light of the Southern Fire God's Zhuling Mansion (one of the Thunder Department's fire palaces in Daoism), trapping the malevolent entity with iron chains and a fiery net. The spell mentions the Great Emperor of Supreme Purity (Taishang Laojun), the Lord of Eastern Florescence (Dongwanggong, leader of male immortals), and the Queen Mother of the West (Xiwangmu, leader of female immortals)—all central Daoist deities.

The "Fire Crow Awl Method" summons Southern Fire Department generals like the Fire Crow Deity (spirit of the Si position) and the Fire Bell General (spirit of the Wu position). The practitioner breathes fire Qi onto a paper awl, which is then inserted into the ears or crown of the head to expel evil. The spell's phrase "Yuan Heng Shi Li Jiu Chou" is an esoteric mantra for subduing nine types of baleful influences.

Lastly, the "Ghost-Combat Spell" harnesses the Mandate of the August Heaven (the Celestial Emperor's decree) and the power of Xun Wind (the wind trigram from the Bagua) to compel haunting spirits to reveal their forms and names. All spells conclude with "Swiftly, swiftly, in accordance with the statutes and ordinances" (Ji Ji Ru Lü Ling), a standard Daoist spell-ending phrase indicating immediate enforcement of divine command.

These techniques require coordinated use of visualization (meditative concentration), hand seals (mudra-like finger gestures), and talismanic spells, embodying the Daoist magical principle of "resonance between spirit and Qi" (Shen-Qi Xiangying).

This scripture records a Daoist exorcism ritual for awakening consciousness, comprising several key procedures:

First is the "Inverted Suspension Method": The ritual master recites an incantation seven times toward the possessed individual while commanding the celestial soldiers and divine generals (Daoist protector deities) to interrogate the haunting spirit by hanging it upside down. Through the "Name-Revealing Incantation," the spirit is compelled to disclose its origins. The phrase "left Yang, right Yin" in the chant refers to the application of Yin-Yang energies.

Next comes the "Soul-Awakening Technique": The master recites awakening incantations to summon the person's three Hun souls (Taiguang, Shuangling, Youjing) back to their proper positions. Placing a hand on the possessed one's crown, the master inhales vital Qi from the eastern direction (representing generative energy) while forming specific mudras (Daoist hand seals). If consciousness isn't restored, a more potent secret incantation "Om Yun Zha Li" is invoked.

Then "Thunder Magic" is employed: Using thunder mudras, the master strikes the possessed person's back, petitioning assistance from the Thunder Department deities. For particularly obstinate spirits, the "Imperial Decree" incantation is recited seven times to pardon their transgressions.

Post-ritual, the master chants the "Spirit-Returning Incantation" to reintegrate their own primordial spirit (Yuanshen), expresses gratitude to the assisting talismanic officers (deities executing ritual functions), and performs sacrificial offerings (using spirit money etc. to repay the deities).

Finally, two crucial incantations are recorded:

The "Mysterious Thunder Yin Lord Incantation" summons the Thunder Department's chief general, depicting the thunder deity's awe-inspiring image leading celestial troops while commanding wind, clouds and lightning.

The "Great Unity Covenant Talisman" is a Daoist apotropaic charm, issued by the command of the Purple Tenuity Emperor (a major Daoist deity) to capture various malignant entities, including inauspicious influences associated with temporal cycles.

These practices exemplify characteristic Daoist exorcism and healing methods, integrating incantations, hand seals, talismans (Fulu), and thunder magic—requiring the ritual master to possess profound cultivation attainments for effective performance.

This scripture records an exorcism ritual in Daoism, primarily invoking the divine powers of the Great Emperor of the North Star (a revered Daoist deity who governs all celestial bodies) and Marshal Tianpeng (a guardian deity).

The text first describes how to subdue 120 types of evil spirits and their followers. The method involves inscribing the names of malevolent sorcerers while harnessing the power of the "Ten Generals of the Supreme Unity Poison Gods" (ten divine generals specialized in vanquishing evil). The ritual requires the use of a sacred instrument called the "Supreme Unity Linked Bow" and the application of "reverse and forward black Qi" (a unique dark energy) channeled through the three gates of the body (upper, middle, and lower Dantian) into the inscribed talismans.

Next, the names of the ten divine generals are listed: Ma Yulin, Guo Yuanjing, Fang Zhonggao, Deng Gongchen, and Tian Yuanzong are the five Yang Thunder Gods, clad in golden armor and red robes, descending from the Heavenly Gate. Zhang Xun, Xu Yuan, Lei Wanchun, Nan Jiyun, and Yao Jiyun are the five Yin Thunder Gods, dressed in iron armor and black robes, emerging from the Earthly Gate.

The ritual involves stepping the "Wood-Fire Mutual Conquest Gang" (a specific footwork formation). Completing this sequence summons the radiant light of pure Yang energy. The ceremony must be performed at specific auspicious times—for example, during a Metal day at a Fire hour (as Daoist cosmology considers Metal and Fire to be in opposition, enhancing the ritual’s potency). Other timings should follow analogous principles.

This scripture belongs to the esoteric exorcism traditions of Daoism, requiring precise combinations of talismans, ritual steps, and timing to be effective. It embodies the Daoist magical principle of "cosmic resonance," where human practice aligns with celestial forces.