《道法會元》Vol. 253

This passage discusses the transmission and characteristics of the "Diqi Method" (earth deity magic) in Daoism. The author Liu Yu (Immortal Official of the Fire Bell) meticulously records his personal experiences and insights in learning this esoteric art.

Initially, he received teachings of the Diqi Method from Immortal Official Sheng Chun, then successively learned different versions from Perfected Lord Li Shoudao and Immortal Lord Lu Ye of the Six Yin Subtle Cavern tradition. He discovered significant discrepancies between the transmissions of various lineages. It wasn't until encountering Perfected Official Shi and Judge Tian You, and ultimately receiving instruction from Perfected Official Lü Xizhen (a renowned Daoist from Mount Qingcheng), that he obtained the complete and systematic Diqi Method. Perfected Official Lü enjoyed great prestige in the Jiangsu-Zhejiang region, where rain prayers, weather control, exorcisms, and temple purifications all relied on this method.

The Diqi Method transmitted by Perfected Official Lü comprises seventy-two levels, with its core being the possession ritual of General Wen Qiong (chief commander of earth deities). This method is characterized by rapid efficacy, strong spiritual resonance, clear discernment between righteousness and evil, and versatile transformations. Most crucial is the "Bingding Ghost-Generating Talisman," whose effects vary according to application methods. Practitioners must maintain single-minded focus without negligence, and ritual sacrifices cannot be omitted.

The author particularly emphasizes that the Diqi Method yields faster results than other magical arts. While summoning celestial deities requires their descent from the Heavenly Gate, invoking thunder gods demands their arrival from the Central Heaven or Xun position (southeast), and calling upon Fengdu underworld spirits necessitates their emergence from the Earth Portal (entrance to the subterranean realm), only the earth deity generals are immediately present—responding instantly without obstruction. Yet some beginners disdain the Diqi Method, believing minor earthly spirits cannot subdue powerful evil forces, unaware that these earth deities actually serve as guards of the Celestial Worthy of Numinous Treasure, empowered by the Mysterious Emperor's decree from the Shangqing tradition, possessing vast supernatural abilities.

The author concludes with lamentation: due to the Diqi Method's numerous lineages and ancient texts containing accumulated errors over time, many practitioners receive incomplete transmissions yet presumptuously criticize the method, unwittingly inviting calamities. Having endured various tribulations from youth to old age, he personally testifies to the Diqi Method's formidable power and swift efficacy.

This passage discusses the Daoist cultivation method centered on the divine general Wen Qiong, a deity within the sacred Mount Tai (Dongyue) pantheon who governs the Qi (vital energy) of the liver and gallbladder. Practitioners are instructed to visualize absorbing nine types of celestial Qi from the East, allowing pure energy to ascend while turbid energy descends, thereby harmonizing the body's Yin-Yang forces (symbolized as dragon and tiger).

In human physiology, the gallbladder embodies martial courage, the kidneys represent foundational vitality, and the liver stores azure spiritual energy. Within the Five Phases framework, kidneys correspond to Water (which generates Metal) and liver to Wood (which generates Fire). The practice involves balancing Water-Fire (Kan-Li) and Yin-Yang to facilitate the natural circulation of Jing (essence) and Qi. Specific techniques include:

• Performing the "Heavenly Drum" exercise (a teeth-tapping health practice) during the Zi (midnight) and Wu (noon) hours
• Meditating on the convergence of crimson and black energies
• Visualizing celestial bodies like the Xu and Wei stars
• Inhaling violet spiritual Qi while exhaling dark mist during respiration

The text recounts Wen Qiong's hagiography: born in Wenjia'ao Village of Pingyang County, he became a Daoist protector deity after being moved by worldly injustices. On the Xiantian Festival of 1258, the author transmitted this esoteric method to disciple Huang Jingzhou, emphasizing its extraordinary efficacy while cautioning against casual dissemination—a tradition upheld by past masters to prevent misuse.

The latter section "Supplementary Discourse on Earthly Divinities" presents the author's autobiographical account: gifted from youth, he initially pursued Confucian civil examinations before turning to Daoism after personal bereavements. This narrative embodies the Daoist principle of "dual cultivation of nature and life" (Xingming Shuangxiu), integrating physiological regulation (gallbladder-kidney functions) with moral refinement (uprightness and loyalty). The text exemplifies the interplay between metaphysical theory and embodied practice in Daoist internal alchemy (Neidan).

This passage recounts the author's personal experiences and insights in cultivating Daoist practices. Though initially unable to attain awakening through sudden enlightenment (a Buddhist approach to rapid realization), the author maintained deep reverence for life, recognizing that Confucianism, Buddhism, and Daoism, while following different paths, ultimately share the same goal. He once studied Buddhist teachings and nearly embarked on the path of Chan (Zen) meditation.

When his father fell ill, the author turned to Daoist methods and discovered that a single talisman (fulu) could produce immediate effects. This sparked his fascination with communicating with the divine. After seven years studying Thunder Magic talismanic water (Daoist thunder rituals for exorcism and healing) and another seven years of practice, he barely grasped the movement patterns of internal and external spiritual Qi (energy), gaining some understanding of the mysteries behind spirit transformations. Yet he only comprehended about ten percent of the essential cultivation techniques.

The author particularly highlights the chaotic transmission of Earth Deity (Diji) methods—the system of terrestrial deities governing human fortunes. Mantras and techniques (zhoujue) taught by different lineages have been arbitrarily altered, making it difficult to distinguish authentic teachings. Nowadays, while many study the Dao, few truly attain it. According to Earth Deity scriptures, human glory and shame, nobility and baseness, fortune and misfortune are all governed by the Great Emperor of Eastern Peak (Dongyue Dadi, the sacred mountain deity of Taishan) and Earth Deities, who constantly record people's good and evil deeds.

The author emphasizes that self-cultivation and nurturing one's nature are paramount in Daoist practice: maintaining impeccable conduct in human interactions and upright character ensures divine protection and makes talismanic water naturally efficacious. The retribution of Earth Deities manifests swiftly, requiring practitioners to maintain special reverence. Finally, he criticizes certain ritual masters (faguan) who disrespect Earth Deities by treating them as minor spirits (associated with the Fengdu underworld), noting this as fundamentally mistaken.

(Note: "Thunder Magic talismanic water" refers to Daoist thunder ritual healing techniques; "Earth Deities" are the Daoist terrestrial deities governing human affairs; "Eastern Peak" denotes the sacred mountain deity Great Emperor of Eastern Peak; "Fengdu" represents the Daoist underworld concept of hell.)

This scripture primarily critiques several problematic phenomena among Daoist practitioners, with particular focus on the disorderly cultivation practices within the Earth Deity (Diqi) methods.

The text first addresses those who blindly pursue advanced methods while looking down upon foundational practices like Earth Deity worship. Take the Numinous Treasure Jingming Method (an important practice of the Shangqing lineage) as an example—though it represents an advanced path, among those who claim to be "disciples of loyalty and filial piety," scarcely one in a hundred truly embodies these virtues. Only those who genuinely practice loyalty and filial piety deserve the title of Numinous Treasure Master.

It then emphasizes the vital importance of the Ten Precepts of Cultivation (fundamental Daoist ethical guidelines). While perfect adherence is difficult, practitioners should maintain at least seventy to eighty percent compliance, particularly regarding the two most crucial precepts: abstaining from sexual misconduct and avoiding greed and miserliness. Sexual misconduct destabilizes one's primordial Qi (vital energy), while greed and avarice ignite the fire of desire, leading to all manner of wicked deeds. The scripture enumerates the transgressions recorded by Earth Deities: treachery, debauchery, hypocrisy, killing, greed, envy, theft, extortion, and more. The Earth Deities' surveillance is meticulous, and their retribution leaves no room for error.

The text further criticizes the misconduct of certain itinerant practitioners: some who inherit a lineage in name only when facing destitution, having never received authentic transmission. They fraudulently assume titles like "General" (a rank of Daoist master), and such deception—cheating spirits and stealing honorifics—carries severe karmic consequences.

Finally, it clarifies the orthodox transmission of Earth Deity methods: originating from Celestial Master Xu Jing (an important Daoist patriarch), then developed through successive masters including Wang Zongjing, Wu Daoxian, Liu Boqi, and Zhong Ming. However, as the lineage branched across Jiangsu-Zhejiang, Fujian, Sichuan, and Huguang regions, numerous sub-lineages emerged—such as the Stone Tablet tradition, Iron Grove Mansion Earth Deity, Five Thunder Earth Deity, as well as branches like Su Daoji's lineage and Wenzhou Orthodox School. This proliferation has made it increasingly difficult for students to distinguish authentic transmissions from spurious ones, obscuring the true source of these methods.

This scripture primarily addresses the various errors and confusions that have arisen in the transmission of Daoist ritual practices, as well as the essential principles for correct cultivation of these methods.

It first points out that while the Daoist methods circulating today have pure origins, many errors have crept into their details. The secret incantations (mizhou) have been distorted beyond recognition, the core mental techniques (xinzhang) misinterpreted, the brushwork and sequence of talismanic writing (fulu) reversed, and the pathways for spirit visualization (a cultivation method) lost. How could such practices possibly be effective?

However, there are exceptional circumstances where efficacy may still manifest: first, through karmic affinity with the Dao; second, due to past-life causes and effects; and third, when utmost sincerity moves the deities. But if the transmission is flawed, though temporary results may appear, they ultimately cannot endure. Practitioners must remain constantly vigilant.

The text then specifically identifies errors in the Earth Deity Methods (a ritual for summoning terrestrial spirits). For instance, the Gang Steps (ritual footwork) are being used chaotically—some practitioners randomly employ the Huoluo Dou Gang (one type of Gang Step) while confusing it with the Thunder-Fire Gang (another type). In truth, this method has specific Gang Steps like the Qingling General Command Gang, Qingling Inner Secret Gang, and Tianding Summoning Generals Gang, each with distinct purposes. Yet nowadays, even the incantations for the Ding-Ren-Gui-Xun Gang (a wind-thunder-fire Gang) are mispronounced, with countless such errors spreading unchecked.

Regarding the summoning and commanding formulas of the Nine-Word True Mantra (an important Daoist incantation), the true key lies in the precise use of hand gestures, which practitioners must carefully master.

Finally, several common errors in incantations are listed: while the Wudong Supreme General Mantra and Bingding Lord Mantra are widely known, their true essence isn't in these; conversely, the Daiyue Path-Opening Mantra and the Eastern Peak's Secret Names (the hidden titles of the Great Emperor of the Eastern Peak) remain obscure. The Marshal Wang Mantra contains only 11 characters, the Marshal Zhang Mantra just 7 or 5 characters, and the most profound General Wen Mantra has only 28 characters. Yet the circulating versions today are wrong in both pronunciation and meaning—some characters have dual readings, others use Sanskrit sounds, making them impossible to learn without oral transmission. Most seriously, summoning mantras are mistaken for heart mantras, and heart mantras confused with control mantras—a complete inversion of their proper functions.

This passage discusses the transmission of Daoist talismans (fulu, special symbolic writings used in ritual practices) and essential cultivation methods, primarily critifying later practitioners for arbitrarily altering original talismans, thereby diminishing their efficacy.

Regarding the various talismans in the Earth Deity Method (a ritual technique for summoning terrestrial spirits)—such as the Bingding Ghost-Generating Talisman, Swift Capture Talisman, and Healing Talisman—all were originally orthodox versions transmitted by Celestial Master Xu Jing (the renowned Daoist master Zhang Jixian). However, later generations of charlatans, seeking to attract disciples, recklessly multiplied variations. For instance, the Bingding Ghost-Generating Talisman was altered into the Bingding Ren Ghost Talisman, then further distorted into the Master Ghost Talisman, completely deviating from Xu Jing’s authentic transmission. Such practices are akin to splitting one genuine talisman into ten counterfeit ones to mislead people.

Particularly noted is that the Bingding Talisman originally had no dispersed forms, embodying its own profound subtleties. The Swift Capture Talisman is the most crucial, yet genuine transmissions have grown increasingly scarce, and its efficacy has weakened. In talismanic transmission, some arbitrarily add elements while others delete them, drastically reducing effectiveness. The versions circulating in Zhejiang today multiply endlessly, but how many existed when Celestial Master Xu Jing first transmitted the method? Remember: for a truly potent talisman, obtaining even one should prompt immediate testing of its efficacy—this is the mark of authentic transmission.

The key to cultivating the Earth Deity Method lies in single-minded concentration. With focus, all endeavors succeed. If the mind wanders—whether in cultivation, practice, or application—even upon obtaining this method, divided attention will prevent full realization of its power. Indeed, this principle applies not only to the Earth Deity Method but to all practices.

The method’s wondrous transformations hinge on the Tianpeng Incantation (a pivotal Daoist mantra). The incantation must arise from the heart, voiced through the mouth, synchronized with hand seals (specific mudras). Palm movements must align with the incantation, which in turn must harmonize with Gang Steps (ritual pacing). These steps must precisely correspond to the Big Dipper’s stars and the body’s acupoints. Inner activation must accord with divine intent, maintaining focused spirit (shen) and steady breath (qi). When exhalation and inhalation unite external ritual with internal cultivation, the state of "form and spirit perfected" is achieved—a realm beyond full expression in ink or speech.

The passage concludes with a poem extolling the Earth Deity Method:

The mysterious truth of the Five Qi (Five Phases’ energies)

Manifests salvific power to guide the lost.

True method lies not in outward signs,

But in seeking utmost truth within the essence.

Delusion or awakening hinges on the heart’s realization—

When the mind is alive, the method comes alive.

Divine spirits need no forced emulation;

Where the heart arises, the divine spontaneously follows.

If my heart can hold fast to singularity,

The gods will move as my will commands.

The fundamental principle needs no elaboration,

The highest Dao transcends speech entirely.

This scripture primarily expounds the core philosophy of Daoist cultivation and explores the essence of "Daoist methods" (Daofa).

The first half reveals essential cultivation techniques: All tangible phenomena in this world are illusory, while true divinity resides within ourselves. To comprehend the profound mysteries within mysteries, one must calm the mind to observe the inner self, achieving complete unobstructed clarity both internally and externally. When the mind no longer clings to names and concepts, one naturally transcends worldly dust, attaining the state of "embracing the One and guarding the True" (Baoyi Shouzhen), ultimately soaring freely to the supreme celestial realm of Great Purity (Taiqing).

The latter half contains Huang Gongjin's postscript, where he elucidates the nature of Dao: The Dao is formless and nameless, impossible to fully express through language. Quoting Laozi's "The Dao that can be spoken is not the eternal Dao," he explains that true Daoist methods cannot be understood through superficial practices. Integrating Confucian and Daoist thought, he asserts that the mutual rooting of Yin-Yang and infinite transformations constitute heavenly principles. Few truly comprehend the Dao, while most merely disguise techniques as Daoist methods, losing the essence of Dao. Finally, he clarifies that publishing Biography of General Wen aims to facilitate exchanges with genuine Dao-realized adepts.

Regarding Liu Qingqing's biographical record: Originally named Liu Shireng with the Daoist name Jade (Yu), his ancestral home was in Hebei. As the grandson of Southern Song dynasty hero Liu Jie, his family relocated to Linchuan, Jiangxi, where his father married into the Fengcheng Liu family. From youth he admired the Daoist philosophy of clarity and non-action (Wuwei), inheriting before age twenty the hereditary military rank of Trustworthy Gentleman (Chengxinlang) from his ancestors.

(Note: "Embracing the One" refers to upholding the fundamental Dao; "Great Purity" denotes the highest Daoist celestial realm; "Xianchun" was a Southern Song era name; "Trustworthy Gentleman" was a Song dynasty military rank.)

This Daoist practitioner abandoned his official position to devote himself wholly to spiritual cultivation, traveling extensively in search of true methods. He spared no expense in his sincere pursuit of masters and teachings. Initially studying minor talismanic water rites (basic fu incantations), he later practiced the Lingguan Fengdu Earth Deity examination and possession techniques—all demonstrating remarkable efficacy.

Later, he encountered Perfected Person Lu Haoshan (styled Yanghao), who came to Jiangxi to transmit teachings. Lu imparted numerous Daoist methods to Xu Hongji, who in turn passed them to Daoist Qingqing. Just as Qingqing had received the oral formulas and begun practicing under Lu’s guidance, the Perfected One suddenly passed away at Xu’s home—though his breath had ceased, his body remained warm, leaving the disciples hesitant to prepare the burial. Three days later, Lu abruptly revived. Seeing only Qingqing present among the disciples, he confessed: "I must face judgment in Fengdu (the underworld) for three transgressions: failing to mourn my mother’s death, committing licentious acts that damaged my cultivation and disrespected the Dao, and recklessly altering incantations for unworthy recipients. What level of methods do you wish to learn? I’ll withhold nothing, but you must lead fellow practitioners in establishing an altar to petition the celestial court for my deliverance from Fengdu."

Qingqing then employed the Golden Fire Celestial Warriors method—unique to the Shenxiao (Thunder Method tradition)—to intercede for Lu. The Perfected One transmitted to him the Heart Chapters (core scriptures), secret arcana, and internal refinement formulas without reservation. The moment the recording was completed, as other disciples arrived upon hearing the news, Lu closed his eyes and departed this life.

Thereafter, Qingqing practiced day and night with single-minded devotion. Though using only simple talismans, his transformations were limitless and invincible. Whether summoning rain to avert disasters or subduing demons, he could instantly command thunder. For rescuing the desperate, he frequently employed the 72 Jade Heaven Heart Chapters and 36 Tomb Litigation Texts (scriptures for soul salvation), reserving the Emergency Black Memorial (highest-level petition) for direst crises. Healing and exorcisms primarily utilized Shenxiao’s Pleas to the Dipper and Memorials of Sincere Appeal (documents for celestial petitions), always centered on the Golden Fire Celestial Warriors method.

This method integrated: above, the primordial Brahma Qi (cosmic source energy) connecting to Shenxiao’s Nine Heavens; at the center, the true radiance of the Northern Dipper’s Nine Emperor Stars; below, the ninefold transformations of metal generating flourishing fire. Though taught to hundreds, none truly grasped it. Over a decade of progressive study, I (the author) mastered seventy to eighty percent of its essentials—yet before achieving full understanding, Qingqing had already transcended mortality, leaving me like one returning empty-handed from a treasure mountain.

Later, when the Hermit of Henan from Shisun Mountain’s Haimen Cave met Qingqing, he once asked with a smile: "Do you recall taking the incense money from Wudang’s main hall?" Qingqing had no reply—thus realizing (his past-life transgression).

Huang Gongjin (a Daoist figure) recorded the account of an extraordinary individual in the Compendium of Daoist Rituals (Daofa Huiyuan). This exalted master was originally destined to attain immortality (xian) but fell into the mortal realm due to unforeseen circumstances—it remains unknown whether he ultimately returned to the ranks of the immortals and regained his original celestial status.

Throughout his life, this man exhibited bizarre and remarkable behavior, appearing destitute yet brimming with wisdom, possessing an extraordinary memory. He had studied the Seven Bamboo Tablets of the Cloudy Satchel (Yunji Qiqian), a pivotal Daoist scripture, and spent his entire life openly discussing the hidden affairs of the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm). He understood these mysteries unknown to ordinary people with such clarity that his explanations were as precise as pointing to lines on his palm. Above all, he excelled in the magical arts (fa) of the terrestrial spirit (diqi) system, which became his lifelong specialty.

The text elaborates on these matters in profound and thorough detail. Huang Gongjin documented them to provide guidance for later seekers of the Dao (Dao), while also compiling the key events of this remarkable man’s life to demonstrate the practical efficacy of his Daoist methods. This account originates from the hand of Jiangxi Daoist Huang Gongjin and is preserved in Volume 253 of the Compendium of Daoist Rituals.