《道法會元》Vol. 255

This passage discusses the Daoist ritual for summoning Marshal Wen (Wen Yuanshuai), one of the protective deities in Daoism. Marshal Wen serves under the Divine Emperor of Mount Tai (Dongyue Taishan Tianqi Rensheng Di) and is depicted with a fearsome appearance: a blue face with fangs, crimson hair and beard, golden eyes, and a purple headscarf, clad in black official robes and iron armor while wielding an iron tablet. He commands divine troops like fire crows and savage thunder, specializing in traversing the boundaries between yin and yang to expel evil and uphold righteousness.

The scripture contains several key components:

First is the poetic formula transmitted by Celestial Master Xujing (the 30th-generation Celestial Master Zhang Jixian), revealing the secrets of summoning Marshal Wen. The poem mentions specific directional alignments (Ding, Ren, Gui, Xun) and the yin-yang gateways to communicate with spirits, emphasizing that only through authentic transmission from an enlightened master can the deity be summoned instantly. The term "Yellow Matron’s chamber" (Huangpo Wu) refers to the central palace of the body in Neidan (internal alchemy) practice, hinting at the mobilization of internal Qi (vital energy).

Next is the detailed summoning method: form the Jade Mudra (a specific hand seal) with the left hand placed over the heart, while the right hand forms the Sword Mudra resting on the hip, followed by reciting the Bingding Incantation. This incantation calls upon the fire deities of the south, requesting the divine troops of Mount Tai to subdue malevolent forces. It describes Marshal Wen leading 3,000 soldiers of stern authority and 500 elite troops, with his appearance as "a blue body, vermilion hair, and eyes blazing like molten gold."

Finally, there is a more elaborate summoning ritual: recite a secret mantra (containing syllables like "Om Tusu Duizha") seven times consecutively, visualize the Celestial Emperor’s sacred name with the Heavenly Eye (the third eye between the eyebrows), and then chant the Qianyuan Fire Edict Incantation. This completes the full invocation of Marshal Wen and his retinue—divine officers like Tie Ding, Bi Guang, Hei Xian, and Fang Xiong, along with troops such as fire crows and savage thunder, urging their swift descent.

The entire ritual emphasizes focused intention (fixing the gaze on the Yuan Palace), teeth-tapping to commune with spirits (nine repetitions), and the synchronization of mudras and incantations, embodying the Daoist principle of "unity of form and spirit" (Xing Shen He Yi). These practices belong to advanced Daoist ritual arts and require proper lineage transmission to be performed correctly.

This scripture describes a complete Daoist ritual for summoning Marshal Wen (a guardian deity in Daoism). The practitioner first engages in inner contemplation: closing the eyes to visualize internally while silently reciting the syllable "Om," feeling the vital Qi (vital energy) naturally merging in the ancestral cavity (Dantian). Next, the kidney Qi is guided upward to the heart, and the throat produces the sound "Zha," directing heart Qi into the gallbladder. At this point, a bitter-tasting saliva fills the mouth. When the saliva overflows, the practitioner visualizes a bolt of lightning passing through the Niwan Palace (upper Dantian) at the crown of the head, while chanting the syllable "Li" and exhaling through the nose with the sound "Hong." Before the eyes, flashes of lightning appear, and black mist exhales from the nostrils.

At this stage, the practitioner visualizes the form of Marshal Wen: faintly glimpsed amidst azure clouds from the East are the constellations Xu and Wei shimmering, while Marshal Wen manifests amid five-colored auspicious clouds. The practitioner must form specific hand mudras (ritual gestures), silently recite the esoteric incantation "Om Hong Chou Zha Zi Li He An Wen En Ti Chen She," and simultaneously envision Marshal Wen descending before them.

The incantation essentially establishes a covenant with Marshal Wen: drawing upon the essence of Heaven and Earth to unite with one's own Shen (spirit), beseeching the marshal to lead celestial troops in accompaniment. Marshal Wen is depicted wearing specific ritual attire, wielding sacred implements, and commanding his retinue in orderly formation. The covenant emphasizes mutual fidelity—violation would incur celestial retribution. The incantation mentions Marshal Wen's divine powers: commanding thunder to slay demons, praying for rain or ending drought, healing illnesses, dispelling calamities, and even reviving the dead.

The concluding section contains multiple command incantations, invoking the authority of "The Decree of the Supreme Mysterious Prime Minister" and "The Edict of the Sacred Emperor of Eastern Peak," reverently summoning Marshal Wen from the Earth Office (the underworld's divine bureaucracy) to descend upon the ritual altar. The incantations highlight Marshal Wen's vast supernatural abilities, moving as swiftly as wind, clouds, thunder, or lightning, demanding his immediate response to the summons to execute judgment upon defiant ghosts. The entire ceremony involves incense offerings, recitation of petitions, and other rites to beseech Marshal Wen's divine manifestation and protection.

This scripture records the ritual procedures of Daoist exorcism techniques, encompassing incantations, hand seals, and specific operational steps.

Regarding the capture of troublesome spirits: When minor ghosts cause disturbances in various regions, the ritual master can apprehend and deliver them to the underworld, where they face severe punishments such as disembowelment. This process is carried out under the authority of the Divine Emperor of Mount Tai (the Daoist deity Dongyue Dadi, who governs the underworld).

When performing the ritual, the practitioner must silently recite a specific mantra: "Om hululi zha chi..." (a powerful esoteric chant), accompanied by the command "Wen Qiong swiftly capture and seize!" The recitation requires special enunciation, including the phrase "yi kou shou ning."

The secret to drawing talismans (fulu) lies in: maintaining inner stillness with eyes turned inward, pressing the tongue against the palate, and contracting the perineum to unite the energies of water and fire (regulating the body's Yin and Yang Qi). At the Mysterious Gate (the dantian), silently intone the syllable "Om," allowing the body's true Qi to surge toward the energy center. The mind must remain undistracted—soon, the syllable "Hum" will manifest before the nose, at which point the brush is wielded to inscribe the names of divine generals.

The operational details: While chanting, the talisman is drawn, beginning with the celestial emperor's name and starting the strokes from the southeast direction. After completing the talisman, the full incantation is recited once more. Finally, a downward dot seals the ghost gate, infusing the talisman with primordial Yang Qi to ensure absolute efficacy.

To amplify the power, the practitioner may stomp their foot to draw thunderous energy into the talisman or strike a table to channel righteous anger. The afflicted family must burn gold paper and spirit-horse offerings (sacrificial items), covering them with a new tile. After the ritual, another talisman is burned in the hearth. However, a stern warning is given against misuse of this method, as it invites celestial retribution and may bring misfortune upon one's ancestors.

The text further documents a specialized protocol called the "Zhaowu Chapter" for subduing mountain demons (shanxiao, mountain spirits), as well as unique talismanic arrangements for curing epidemic diseases. Finally, it mentions the essential practice of "Qingling Sansu Internal Cultivation": sitting cross-legged in meditation, observing the mind like a clear mirror, and relinquishing all distracting thoughts.

These contents reflect the distinctive Daoist integration of incantations, talismans, and internal cultivation, emphasizing that the practitioner must be well-trained in personal refinement while meticulously observing ritual details and ethical constraints.

This scripture outlines a complete Daoist practice combining internal cultivation and spirit-summoning rituals. Practitioners must first attain a state of mental clarity, maintaining a mind as pure as empty space, allowing a single point of spiritual light to illuminate all directions. The concrete method involves placing the tongue against the palate until saliva fills the mouth.

Next, silently recite a series of mystical incantations (such as "Om Hong Zha Li She" etc.), each syllable carrying special spiritual power. Then knock the teeth nine times while visualizing a crimson sun from the southern direction entering through the mouth, its red light coursing through the entire body to purify the internal organs. At this stage, practitioners will see five-colored radiance (azure, yellow, red, white, and black) bursting forth from their bodies, ascending to the celestial court and descending to the netherworld.

In deep meditation, continue silently chanting summoning mantras to invoke the Fire Deities of the Southern Direction (the divine beings of the Fire Ministry) along with three thousand celestial soldiers and generals for protection. Visualize the harmonious interplay of water and fire, and the union of golden essences—symbolizing the balancing of Yin-Yang energies within the body.

Subsequently, a luminous halo manifests sacred signs as the Mysterious Heavenly Sovereign (an important Daoist deity) appears leading his divine generals. While chanting further mantras, one experiences spiritual light filling the ritual body and illuminating all directions. The recitation of the "Green Citadel Swift Earth-Fierce Thunder Heart Incantation" accompanies the visualization of protective deities transforming into thunder-fire energy descending into the Dantian (lower abdominal energy center).

At advanced stages, practitioners perceive the Turtle-Snake Generals (manifestations of the Dark Warrior deity) emerging from the left and right eyes, with black and red Qi swirling in harmony as the divine generals materialize before the ritual altar, awaiting commands.

The latter section, "Green Numinous Chapter," contains invocations to summon the nine celestial Qi spirits, calling upon the Azure Essence Great Radiance (the Green Emperor of the East) to command dragon-tiger generals and water-fire deities to descend together. It emphasizes these divine beings must strictly obey orders to capture evil spirits and malevolent ghosts, with severe punishments for disobedience. The ritual concludes with "Swiftly, swiftly, in accordance with the statutes and ordinances," indicating immediate enforcement of divine commands.

This passage contains several exorcistic incantations and divine decrees recorded in the Daofa Huiyuan (Compendium of Daoist Rituals), primarily invoking the spiritual authority of the Great Emperor of the Eastern Peak (supreme deity of Mount Tai among Daoism's Five Sacred Mountains) and Marshal Wen Qiong (a guardian general of Daoist law). These spells are chiefly employed for subduing evil entities, dispelling pestilence, and protecting ritual practices.

The decree issued by the Great Emperor of the Eastern Peak describes Marshal Wen Qiong manifesting his awe-inspiring ritual form: violet hair, golden eyes, clad in black robes and iron armor, with a blue face and yellow eyebrows. Commanding three thousand divine troops, he wields authority over life, death, rewards and punishments, bearing ritual implements including black tally banners and iron battle-axes. The incantations reference "the righteous Qi (vital energy) of the Tiger-Dragon hours" and "the true Jing (essence) of Dragon-Tiger," signifying the pure Yang energy of heaven and earth, while "the stellar mansion of Kuilou" and "the might of wolf-hound spirits" harness the power of constellations and sacred beasts for exorcism.

Subsequent spells incorporate esoteric Sanskrit-derived mantras like "Om," "Hum," and "Ttra"—common sacred syllables in Daoist liturgy. These incantations possess unique sonic patterns, chanted by ritual masters in conjunction with Fulu (talismans and registers) and mudra hand seals. For instance, the "Green City's Swift Earth-Fierce Thunder Heart Chapter" summons thunder department generals, while the "Jade Blossom Chapter" specifically invokes Marshal Wen Qiong's assistance.

The "Jade Casket Cloud Script" mentions secret talismans sealed in jade boxes capable of "ascending to heaven or penetrating earth," specially designed to execute plague-spreading demons. The "Colossal Heaven's Boulder-Bearing Chapter," issued in the name of the Green Emperor among the Five Directional Deities, commands divine generals to move massive stones for suppressing malignant forces.

Each incantation concludes with the imperative phrase "Swiftly, swiftly, in accordance with the statutes and ordinances," emphasizing immediate execution of divine commands—a hallmark of Daoist ritual authority that "governs spirits to subdue ghosts."

This scripture documents an esoteric Daoist ritual known as "Spirit Attachment," primarily used for exorcism and ghost binding. The text contains multiple incantations and talismanic procedures, which I'll explain section by section:

The opening sequence of "full plate pearls" and numerous special symbols actually represent the secret "Celestial Script Cloud Seal" writing (Tianshu Yunzhuan) in Daoism—a divine language where each symbol embodies specific sacred power. Functioning like coded messages, only ordained Daoist priests who have received proper transmission can decipher their true meanings.

Before performing the ritual, one must first submit official documents to the City God (local protector deity) and Earth God to notify them. The ceremony is then conducted in a purified space after internal cultivation (Neilian). The "Black Incantation" follows, creating a dark boundary through repeated chanting of the character "black": "Let heaven, earth, years, months, days and hours all turn black; may mountains, rivers, the Five Peaks, sun, moon and stars all become ink-dark." The practitioner draws the "well" talisman (Jingfu) with sword fingers to suppress evil forces.

The "Ghost Character Incantation" summons three mighty ghost generals (Daoist protector deities) to capture malevolent spirits, harnessing the power of the Jade Emperor and North Sea Divine General to attach ghosts to specific vessels. The "Vehicle Character Incantation" requires drawing the "vehicle" talisman (Chefu) with sword fingers, possessing four layers of power: first to startle and disperse ghosts, second to awe and subdue them, third to mobilize the Six Jia Yang Spirits (protector generals), and fourth to safeguard the living. The text also mentions using implements like thousand-pound iron rods and thunder/ice chariots to suppress evil spirits.

"Kuigang" refers to the Kuixing and Gangxing stars within the Big Dipper constellation. The imagery of "ax-splitting Kuigang" symbolizes the command to suppress baleful influences. Finally, the "Soul-Clouding Incantation" employs reduplicated phrases like "xu-xu hun-hun" to create disorienting effects, returning living souls to their bodies while making ghostly forms visible.

This complete ritual system integrates:

1. Talismanic writing (Fulu) with special characters

2. Visualization (Cunxiang) of black qi permeating

3. Hand seals (Shoujue) using sword-finger drawn symbols

4. Star-stepping (Gangbu) with clockwise/counterclockwise pacing patterns

5. Astral veneration (Big Dipper worship)

These practices require strict lineage transmission for proper execution—ordinary people must never attempt them. The blank spaces in the scripture often contain crucial secrets transmitted only orally between masters and disciples.

This scripture describes a Daoist ritual for summoning spirits and capturing souls, primarily used for exorcism or communicating with the deceased. Let me explain it section by section:

The ritual begins by chanting the incantation "Kuí xiāo mèi shēng hún sù shè," which commands the swift capture of a ghost's living soul. The practitioner then applies the "Dragon subdues Tiger, Tiger subdues Dragon" technique to the left side of the ears, invoking divine forces to plunge the target into darkness and stupor. The opposite technique "Tiger subdues Dragon, Dragon subdues Tiger" is applied to the right side, creating similar effects of confusion and obscurity.

Next comes repeated chanting of invocations related to Kuixing (the deity governing literary fortunes in the Big Dipper constellation), while performing the Sword Mudra (a Daoist hand seal) with a symbolic slash above the head. The chant "Golden blade rings clear, splitting mundane form" signifies using a ritual golden blade to sever the physical form, allowing the three Hun (ethereal souls) and seven Po (corporeal souls) to depart the body, thereby facilitating spirit communication.

The practitioner visualizes the three Hun souls transforming into infant forms of azure, crimson, and white hues emerging from the crown of the head, then inhales through the nose to draw these souls into key energy centers within their own body. The subsequent "Soul-Severing Incantation" — "Heaven and Earth, Sun and Moon, Water and Fire unite" — reinforces control over the souls as firmly as iron.

Multiple incantations follow to invoke the power of Heisha Zhenjun (the Black Killer True Lord, an exorcism deity). References to "Mengtai radiance gathering yin essence" and specific temporal directions (Yin, Mao etc.) indicate the importance of precise timing and spatial orientation. The ritual also calls upon deities like Wen Qiong (a Daoist guardian spirit) for assistance.

Should the ritual prove ineffective, the practitioner writes nine mystical characters with the Sword Mudra while chanting "Nine characters to confound Heaven and shake Earth," petitioning deities like the Fusang Grandaunt (solar goddess) and the Seven Ladies of the Eastern Dipper to dispatch soul-confusing youths and soul-capturing generals, compelling living souls to depart their vessels and allowing ghosts to possess the target.

The final incantation describes Kuixing suppressing malignant forces and summoning deities like Guardian Wen Qiong to violently shake the body. The text concludes by instructing repetition of the entire ritual if unsuccessful.

These chants and procedures demonstrate the complex Daoist magical techniques involving specific incantations, mudras, visualization, and divine assistance to manipulate souls, embodying the profound mystical dimensions of Daoist practice.

This scripture documents a Daoist ritual known as "Opening the Throat," primarily used to assist practitioners or devotees in awakening spiritual communication abilities. The complete ceremony involves multiple steps and incantations:

First, the "Throat-Opening Mantra" is recited, signifying that even if heaven collapses and earth cracks, one's spiritual awareness shall awaken—just as the mouths of the mute are instantly opened to gain communicative abilities. This is followed by invoking the Eastern King Father (Dongwang Gong), Western Queen Mother (Xiwang Mu)—prominent Daoist deities—along with the Most Compassionate Lord of Supreme Unity (Taiyi Cizun) to descend with sweet dew that releases all bindings.

Next, secret mantras like "Om Hong Zha Li" are chanted seven times while drawing the eastern azure primordial Qi (the pre-heaven energy in Daoist cosmology). This energy is infused into clear water for the recipient to drink. During the ritual, the officiant performs techniques over the recipient's arm, harnessing moonlight and pure water to summon fierce celestial generals leading heavenly troops to the ritual altar, all obeying the priest's commands.

Subsequently, the ceremony invites the Benevolent and Sagely Emperor of Eastern Peak Mount Tai (Tianqi Rensheng Di, chief deity of the Five Sacred Mountains). The priest fumigates incense with hand gestures—forming the Sha Wen hand seal (a special mudra) with the left hand and the Sword Mudra (symbolizing the ritual sword) with the right—while arranging the Big Dipper constellation pattern in the incense smoke. Primordial Qi is blown onto the recipient's right arm, where the character "Expel" (驱) is invisibly traced on their palm, followed by painting the character "Split" (裂) with water droplets, all accompanied by incantations demanding immediate divine manifestation.

A series of Big Dipper-related mantras and mudras then follow, such as "Dipper Turns with Kuigang" (referring to key stars in the Ursa Major) and "Axe-Split Imperial Summons," mobilizing the power of the Purple Tenuity Emperor of the North (Beidi, ruler of all stars). The priest forms the Gen Trigram Mudra (one of the Eight Trigrams hand seals), directing Sha Wen's primordial Qi into the recipient's palm.

Finally, syllables like "Om Hong Hong" summon various divine kings, filling the recipient's body with fiery Qi that causes their fingers to splay open. At this stage, marshal deities may be invited to possess the body, taking up brushes to record spiritual responses. The ritual concludes with the "Arm-Moving Mantra," where syllables like "Xuan Hu Hu Li" serve as esoteric language to activate divine power.

This ceremony integrates diverse elements of Daoist ritual arts—incantations, mudras, talismans (Fulu), and astral veneration—demonstrating how Daoist liturgy employs sound, gestures, and sacred scripts to commune with celestial beings.

This scripture documents a Daoist Thunder Ritual (a secret technique for mobilizing divine powers) used for exorcism and ghost capture, containing several key procedures and incantations. The main content can be divided into several parts:

First is the secret incantation for summoning Marshal Tianpeng (chief of the Four Saints of the North Pole, an important guardian deity in Daoism) and the celestial generals of the four directions. The phrase "急急如律令" (quickly, as by divine command) is a common concluding formula in Daoist spells, signifying immediate execution of the divine decree. The ritual master employs specific hand gestures (Doujue, the Dipper Mudra) and visualization (meditative imagination) to invite the deities, envisioning Marshal Tianpeng leading celestial troops to surround the ritual altar in layers.

Next is the altar arrangement. The master must establish the "Nine Prisons of Fengdu" (a boundary symbolizing the underworld), protect themselves with the Golden Light Incantation, and chant mantras like "Om Mani Ru Lan She" to seal the space. Special emphasis is placed on the principle that "humans come by paths, ghosts come without paths," relying on the City God (Cheng Huang) and Earth God (Tudi Shen, local guardian deities) to jointly guard the area and prevent evil spirits from escaping.

Specific procedures include: 1) Issuing three consecutive proclamations (formal documents) to summon deities; 2) Performing the Gang-Treading Step (a special footwork following astral patterns) during specific hours like Yin (3-5 AM) or Wu (11 AM-1 PM); 3) Writing the Jade Emperor's name in the air with one's gaze; 4) Forming hand seals to lock the prison gates. Syllables like "Om Hong Zha Li" in the incantations are all Sanskrit-derived mantras for activating mystical powers.

The final internal cultivation (Neilian) section requires the master to command the Ten Great Generals through the Nine Dipper Gang Method (a footwork based on the Nine Stars of the Big Dipper), employing secret oral formulas like "Fu Ying Zhao Pan" to capture souls. The entire process must strictly follow liturgical protocols, combining visualization, incantations, hand seals, and footwork into a unified ritual practice.

This scripture records the secret incantations and hand seals (mudras) of the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools. The opening phrases like "Moheizi Jila Wu Lingbao" contain esoteric mantras where each character corresponds to specific directions (e.g., Wu, Mao, You representing south, east, and west respectively) and cultivation timings.

Terms like "Xingsheng" and "Duli" are divine appellations used to summon celestial beings—"Kehan" refers to the Immortal Official Kehan Sizhangren, while "Gongdu" is a secret chant used with special hand seals. The parenthetical notations (e.g., "four fingers inverted/thumb pressing down") describe the precise finger positions for forming these seals: the four fingers bend while the thumb presses over them.

The subsequent "Om"-initiated mantras possess distinct spiritual potency: syllables like "Om Hong Bo Zha" invoke divine forces, "Jinjing Hekui" refers to the Kui Star of the Big Dipper, and "Chi Sha She" commands the subjugation of malevolent entities. The final incantation "Ming Zao Mo Jian Hei She" must be paired with the "Zhaowu Talisman" (a specific type of Fulu) to activate its ritual power.

Collectively, this passage demonstrates how Daoist ceremonies integrate secret chants, hand seals, and talismans to harness cosmic energies—a practice belonging to the more arcane transmissions within Daoist liturgy. The annotations in parentheses provide essential operational guidance for practitioners.