《道法會元》Vol. 261

This text records the secret method for summoning two important divine generals of Fengdu (the Daoist underworld) - General Che Zi and General Xia □. These two generals respectively oversee the duties of pursuing souls and capturing spirits.

The generals are described as follows: General Che Zi wears a yellow forehead-wrapping scarf, a light red robe, tiger-skin trousers and hemp shoes. In his left hand he holds a Sha document (exorcism writ), while his right hand grasps an iron tablet (ritual implement), with a golden plaque inscribed in vermilion characters hanging at his waist. General Xia □ wears similar attire, holding an iron tablet in his left hand and a soul-chasing bag in his right, with a red plaque bearing golden characters at his waist.

They command several key assistants: Bronze Snake Messenger Ying, Iron Dog Messenger Liu Sheng, Golden Eagle Messenger Bao Chong, and Nine Hells Officer Wang Messenger (Zhen). These messengers possess special abilities - for instance, the bronze snake and iron dog can breathe out fierce flames.

The ritual for summoning these deities requires reciting specific incantations while performing hand seals and visualization (guanxiang) practices. The detailed procedure is as follows:

From Chen hour to Yin hour (approximately 7 AM to 3 AM), form the "mountain" hand seal. Draw forth a stream of black Qi (dark energy) from behind the elbow and exhale it toward the mountain seal. Simultaneously visualize Mount Fengdu towering majestically, heavy with Sha energy. Inhale this Sha energy through the nose, direct it downward to the kidney palace, then mix and raise it to the bilateral spine pass (important acupoints on the back), finally reaching the Muddy Pellet Palace (Niwan) at the crown of the head before dispersing black Qi from both ears to envelop the surroundings.

Next recite the minor summoning incantation: "Xichu jian'e zheng □ kai tong Jade Emperor's divine spirit, aligned with heavenly will summons four generals to bind and interrogate ghosts and spirits. Hearing my summons, descend with utmost speed. By the command of the Great Emperor of Fengdu." Then summon Generals Che Zi and Xia □ to descend immediately.

Finally, coordinate with hand techniques: With the left hand form the Kan pattern (specific gesture), gather Sha energy for deployment, visualizing Commander Che at the forefront. Then recite: "Om, by decree of Judge King Great Emperor, appear now, spirit-capturing General Xia □ descend swiftly."

This scripture demonstrates the complete ritual process in Daoist magic for summoning deities through specific incantations, hand seals, and visualization methods, reflecting both the systematic rigor and mystical nature of Daoist magical practice.

This scripture passage describes the use of talismans (fulu) and ritual procedures in Daoist ceremonies, focusing on methods for summoning deities and exorcising malevolent forces through talismanic magic.

The text begins by detailing the ritual posture: the left hand forms the "Dui Pattern" mudra (a specific Daoist hand gesture) to absorb baleful qi while visualizing General Xia positioned ahead. The practitioner then combines the powers of two divine generals while reciting incantations composed of special phonetic combinations (such as "Om Da Li Yun Zha Pe Zha Suo He"). These mantras are chanted in coordination with the Jade Pattern mudra and the Flying Dipper technique (a Daoist magical method).

Two types of divine general talismans are introduced: the "City God Promotion Talisman" and the "Nine Springs Command Talisman." When inscribing these talismans, the practitioner must align with specific directional correspondences (such as the Kan position representing North), recite accompanying spells, and channel northern qi. The talismanic texts incorporate numerous deity titles including the Solar Emperor Lord, Lunar Star Lord, and the Four Saints of Tianpeng—all significant figures in the Daoist pantheon.

Special emphasis is placed on the "Fengdu Talisman" (used for soul salvation), with crucial instructions: the inscription must be executed swiftly and forcefully, as the Fengdu deities are known for their impatient temperaments—this ensures efficacy. The passage enumerates secret names of the Fengdu Emperor and his underworld officers; invoking these names facilitates rapid divine summons.

The concluding section, titled "Secret Essentials of General Xia's Western Platform," records exorcism formulas like "Celestial Horse's Single Revolution" and "Earth Horse's Execution"—techniques for subduing demonic entities. These formulas, when combined with specific mudras, produce thunderbolt-like effects that leave malevolent spirits with no means of escape.

Collectively, the scripture demonstrates the sophisticated integration of talismans, hand seals, visualization, and incantations within Daoist exorcism practices, offering concrete operational methods for repelling baleful influences through ritual magic.

This scripture records the esoteric incantations of the Fengdu (Daoist netherworld) Summoning and Interrogation method, primarily used in rituals to subdue demons and bind malevolent spirits.

When performing the ritual, the practitioner must form specific hand seals (sword mudras) while first merging the two energies of Yin and Yang (water and fire Qi) with the netherworld Qi of Fengdu. The ritual master visualizes himself descending on black luminous clouds, reciting secret mantras like "Om A Se Zha Nan" to invoke the decree of the Great Emperor of Purple Tenuity, Lord of Northern Yin Fengdu (the supreme deity of the Daoist underworld). The phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (Ji Ji Ru Lü Ling) is a common concluding formula in Daoist incantations, signifying the immediate execution of divine commands.

The procedure unfolds in multiple stages: First, the "Single-Word General Command" is used to establish control over the ritual space. Next, the summoning incantation calls forth the Fengdu generals Che Zi and Xia Wangjing (two underworld deities) to lead troops wielding golden hammers and iron staves. At the master's command, all spirits, ghosts, and supernatural beings must manifest immediately—those who resist face decapitation as a warning.

Special techniques like the "Soul-Dispersing Method" can separate spirits from their forms, while "Urgent Incantations" force evil entities to reveal themselves. The talismans must be infused with Northern Black Qi (Bei Qi) and Fire Qi (Huo Qi), concluding with the phrase "Rapidly, rapidly, by decree of the Great Emperor of Fengdu." The entire ritual emphasizes the principle that "when imperial subjects submit petitions, the fiery urgency demands swift action," meaning cases of demonic harm must be addressed without delay.

The numbers "three" and "nine" in the text symbolize the Three Realms (heaven, earth, and humanity) and the Nine Nether Hells, demonstrating this method's power to penetrate all levels of existence. Every incantation requires synchronized sword mudras and visualization (guanxiang) of specific Qi mechanisms to activate divine power.

This passage describes the Fengdu (the Daoist underworld) ritual of summoning celestial generals and employing talismanic spells, with Patriarch Zheng Zhenjun as the central figure who invokes Fengdu's divine generals to subdue demons and malevolent spirits.

The text first introduces the pantheon of participating generals: Marshal Meng E serves as the primary commander, depicted with a fearsome visage wielding an octagonal iron hammer. Three emissaries—the Bronze Snake, Iron Dog, and Golden Eagle—are accompanied by Wang Zhen, the official overseeing the nine layers of hell, along with seventy-two officers responsible for examining sins.

At the ritual's commencement, the practitioner must calm the mind and visualize Zheng Zhenjun suspended mid-air, resembling Lü Dongbin in appearance, holding a turtle-shell fan and wearing a white headscarf with Daoist robes. This is followed by reciting incantations summoning the eight Fengdu generals to obey commands.

The ritual procedure is then detailed:

1. Chanting the "Sword Hovers Over the World" incantation to invoke the generals

2. Forming specific mudras (ritual hand gestures) while visualizing the heart as an emerald moon and kidneys as frigid pools

3. Forming the Thunder Seal (a Daoist hand symbol) at the throat, generating egg-white-like Qi (vital energy)

4. Projecting this energy downward, visualizing the underworld gates opening with rising black vapors

5. Drawing the black vapor to merge with the throat energy, causing the emissaries to manifest

The scripture further records the precise method for drawing the "Octagonal Golden Talisman," which must include:

• Names of five metals (tin, mirror, blade-edge, etc.)
• The Five Phases (Metal, Wood, Water, Fire, Earth)
• The Five Qi Sovereigns (deities embodying the Five Phase energies)
• Names of four generals
• Command phrases like "Capture and Pursue with Urgency"

The final section presents ghost-subduing talismans to be burned at the altar while reciting potent phrases like "Mighty and Vast Numinous Power." The entire ceremony integrates visualization, incantations, talismans (fulu), and mudras to achieve the dual purpose of summoning divine generals and vanquishing supernatural threats.

This scripture describes a Daoist exorcism ritual for spirit possession, incorporating incantations, talismans (fulu), and visualization practices. The opening phrase "Om boli zha su" represents an esoteric mantra transmitted within Daoist traditions, primarily used to subdue malevolent entities.

The poetic verses depict the underworld scenery: golden hammers evoke wails from the living, while the iron-faced general's slight frown makes ghosts howl. Fengdu (the Daoist netherworld) appears as a terrifying realm of black winds and flying snow, with the Six Caverns of the Underworld located in extreme yin regions inaccessible to ordinary perception. During inner observation (neiguan), practitioners may witness kidney qi (vital energy) swirling like black mist, revealing the profound mystery of yang emerging from yin.

The possession ritual unfolds through specific steps: The ritual master first issues official documents, selects an auspicious time to enter the altar space, and purifies the area before summoning Marshal Tianpeng (manifestation of the Northern Dipper deity) and other celestial generals. Through incantations and breath techniques (activating northern water virtue qi), the master creates a boundary of darkened heavens. Marshal Meng (an underworld general) is then invoked, using sword mudras (ritual hand seals) to trace an octagonal golden talisman in the air, which materializes as a spinning sphere of golden light upon touching the ground.

The master visualizes the Earth Gate (underworld entrance) splitting open with black qi permeating the space, guiding the possessed child (medium) through the Gen position (northeast ghost gate). As black qi impacts the child's lower dantian (energy center), half their body becomes obscured. The master then "splits" the child's third eye region with sword mudras, using thunder method hand seals to expel the possessing spirit. Northern qi is blown into the ears while chanting "By the power of the Black Emperor of the North, swiftly pursue and confuse the soul" to complete the soul retrieval.

This ritual synthesizes incantations, talismans, visualization, and thunder methods, demonstrating the sophisticated Daoist magical system that harmonizes yin-yang forces and communicates with divine beings. Phrases like "within yin lies deeper yin" and "yin generates yang's return" reflect core Daoist cultivation principles of transformative polarity.

This passage describes a Daoist exorcism ritual for spirit possession. The ritual master (or practitioner) must first recite incantations, then blow Qi (vital energy) toward the possessed child's face and heart while visualizing golden light enveloping the child's entire body. Following this, the master loudly commands: "Meng E (likely the name of a celestial general), seize this child's body immediately—let the evil entity possess it at once!"

If the malevolent spirit fails to possess the child promptly, the master must form hand seals (such as the specific gestures or mantras "剔魁𩲃𩵄䰢") to summon and confuse the target's soul. During this phase, the practitioner visualizes energy moving from the Kan position (northern Water) to the Li position (southern Fire), circulating swiftly through the Nine Palaces (energy pathways in Daoist practice) before finally entering the ritual water vessel (a sacred implement).

The master must then flash golden light from their eyes while pressing the tongue against the upper palate, silently tracing esoteric talismanic characters in the mind. The visualization involves descending heart-fire and ascending kidney-water, blending and circulating them in the Dantian (the lower abdominal energy center) to generate golden light that surges upward. Finally, this talismanic character is "spat" into the water, merging with the golden light to intensify its radiance.

At this point, the master sprays water on the child and shouts: "Now!" It is said that after this complete procedure, no evil entity dares to disobey. The author emphasizes that this method is profoundly mystical and belongs to a secret transmission.