《道法會元》Vol. 266

This scripture records the summoning and transformation incantations of the Beidi (Northern Emperor) school of Daoism, which venerates the Great Emperor of the Northern Dipper (Ziwei Dadi). These esoteric rituals belong to the secret transmission of exorcism techniques and consist of three main components:

The first part is the "Transformation Spirit Hand Seal Method." The ritual master, while forming hand seals (left hand in the "Mao position" seal and right hand in the "Zi position" seal), transforms into the form of Marshal Tianpeng through incantation: hair like black storm clouds, eyebrows resembling venomous centipedes, a nose like an iron bell that resonates with thunder, ears as fiery chimes, and a mouth like the celestial gate. The eyes embody the sun and moon, lips command wind and rain, teeth shine like frost-covered swords, and ten fingers glow like hooks. Under each arm rest the demon kings of the five directions and the mighty deities of the Five Sacred Mountains, while the feet command the Five Thunders. Through this metamorphosis, the master claims to represent Marshal Tianpeng in leading demonic troops, threatening to devour any who disobey.

The second section contains incantations for summoning Gongcao (messenger deities who deliver petitions). By invoking the talismanic authority of Ziwei Dadi, the master commands the demonic hosts of the six palaces to obey, demanding the Gongcao swiftly descend to the ritual altar to deliver petitions to the Great Emperor of the Northern Dipper. The incantation warns that disobedience will result in consignment to Fengdu (the Daoist underworld).

The final part involves the incantation for mobilizing celestial troops. The master visualizes black Qi from the north while forming the Zi-position seal and sword gesture, summoning two black-robed Gongcao. The chant describes how, at the Northern Emperor's command, celestial soldiers arrive with black banners and mist as the Five Sacred Mountain deities bow in reverence. Emphasizing how this decree shakes heaven and earth, it threatens transgressors with punishment according to the Black Code and consignment to Fengdu.

These techniques exemplify the Daoist magical principle of "using spirits to summon spirits" — communicating with deities and mobilizing celestial armies through visualization, hand seals, and incantations to subdue demons. The recurring phrase "urgently, urgently, in accordance with statutes and ordinances" (jiji rulüling) is a standard Daoist incantation conclusion indicating immediate execution of commands.

This scripture records the incantations and ritual procedures of the Daoist Northern Emperor lineage (a tradition venerating Fengdu the Great Emperor as its primary deity), showcasing the majestic authority of Daoist ritual arts in summoning celestial generals to subdue demons.

Fengdu the Great Emperor (the Daoist divinity governing the underworld) issues his decree, commanding all celestial generals to assemble swiftly. The incantation describes this deity descending from Mount Fengdu with crimson hair reaching toward the heavens, bearing the Northern Emperor’s mandate to capture malevolent spirits. He commands celestial troops, harnessing wind and thunder, dispatching fierce generals to pursue demons that defy cosmic law. Hundreds of millions of demonic soldiers from the Five Directional Thearchs respond to the summons, summoning storms and altering the heavens and earth. The ritual practitioner declares possession of secret registers bestowed by the Great Emperor of the Purple Tenuity (the North Star deity), which record merits and faults, capable of dispelling calamities.

When summoning the merit-officers (heavenly messengers), one must hold the Black Scripture of the Supreme Mystery and the Purple Tenuity’s precious seal while forming the "Ziwen" hand-seal (a specific Daoist mudra). Should the merit-officers delay, they will face punishment. To summon Fengdu’s fierce generals, the practitioner must combine the incantations of Marshal Tianpeng (the Big Dipper deity and a guardian of Daoism), causing the heavens and earth to tremble and demons to flee in terror.

The incantation for summoning the Nine Prison Wardens (rulers of hell) exalts Marshal Tianpeng as the foremost of all divinities, governing all creation. The generals of Fengdu radiate baleful energy—none dare disobey their commands. The practitioner demands the Six Cavern Demon Kings and the infernal judges to appear immediately before the ritual altar.

Finally, when summoning the emissaries and enforcers (executioner spirits), the text emphasizes that Marshal Tianpeng, the chief commander of the Northern Emperor’s palace, must dispatch his warriors without delay. Throughout the ritual, the practitioner repeatedly forms the "sword-seal" (a mudra symbolizing ritual power) and strikes the command-flag with the seal, embodying the Daoist ritual principle of "commanding spirits with seals and summoning generals with hand-seals."

These incantations reflect the Thunder Method tradition’s (a Daoist practice harnessing natural forces) philosophy of "directing spirits through Qi (vital energy)." Through specific rites, hand-seals, and incantations, the practitioner mobilizes cosmic energies and divine power to vanquish demons and evil forces.

This scripture describes Daoist ritual incantations and hand seals for summoning divine generals to subdue evil spirits. It consists of four main sections of spells and corresponding operations:

The first section details the ritual for summoning celestial troops and generals. When the ritual master strikes the ritual seal, forms the sword mudra (a specific Daoist hand gesture), and visualizes with closed eyes, the commanding general will swiftly arrive leading celestial troops. These divine warriors can devour demons and eradicate malevolent forces—those who resist will be delivered to Fengdu (the Daoist underworld) to suffer eternally in its dark prisons.

The second section contains the incantation for summoning the "Eight Soaring Generals." These eight deities are exalted spirits among ghostly officials, bearing black edicts and overseeing mystical documents while commanding troops to eliminate demonic influences. They travel between heaven and earth at the Celestial Emperor's command, capturing evil spirits at will. The practitioner must form the Ziwen mudra with the left hand and the sword mudra with the right, then strike the command seal three times to summon them.

The third section summons the talismanic envoys from Fengdu. These generals act under Marshal Tianpeng's orders (a key Daoist guardian deity), carrying black talismans (Fulu) as they traverse heaven, earth, mountains, and seas. Clad in black armor, they instantly respond to the master's command to capture evil entities. The ritual requires forming the sword mudra with the left hand while holding a brush in the right, then striking the talisman three times.

The fourth section invokes four mighty spirits from Jingyang Palace (Xun, Bi, Tian, and Sun). These formidable deities arrive with the wind, materializing from gathered Qi (vital energy). They enforce black edicts to deliver sentient beings, commanding demonic troops in battle formations against evil. The master must hold the command seal in the left hand while forming the sword mudra with the right, then glare fiercely, shout toward the four directions, and spray water before striking the seal three times to summon them.

All incantations conclude with the phrase "By the urgent decree of the Great Emperor of Northern Yin, Mysterious Heaven's Fengdu Yujue"—invoking the supreme authority of the Northern Yin Emperor (sovereign of Fengdu) to compel the generals' immediate appearance. These spells exemplify characteristic Daoist ritual methods that mobilize divine power through specific hand seals, visualization, and incantations.

This records the incantations and ritual procedures of the Beidi (Northern Emperor) School of Daoism (a Thunder Rites tradition venerating the Great Emperor of the Northern Dipper). The first segment summons Marshal Ma and Marshal Song, the two divine guardians: The chant master must issue commands with solemn authority, invoking these mighty deities to subdue mountain spirits and unruly ghosts (xiaotong) that steal offerings. The incantation describes how the thunder god's roar shakes heaven and earth, while the two protectors (emanations of the Immovable Sacred One) manifest countless transformations, filling the skies and earth. Riding fiery clouds across mountain ranges, they instantly capture evil entities upon hearing the summons.

The second part invokes the True Lords Jiao and Zeng from Fengdu (the Daoist underworld). The Black Emperor of the North (supreme deity of Fengdu) grants them the Black Codex (the underworld's legal canon) and commands these left-right guardians to exterminate demons. The chant depicts the two lords with golden eyes and iron visages, clad in black armor—their very breath conjures clouds that leave no hiding place for demonic soldiers. Capable of traversing mountains, fire, water, and wind, they descend with thunderous speed when summoned.

The third section details ritual actions: striking a command flag three times with the left hand while forming the sword mudra (Daoist hand seal) with the right, performing twenty-five teeth-knocking sequences (a spirit-communing rite), widening the eyes in wrath, and shouting "Swiftly arrive!" The final segment summons the Censor of the Northern Emperor—a blue-faced commander who leads demonic troops and wields the Nine Darkness Edict. This official can mobilize rivers, seas, wind, and rain, descending to the ritual altar with nine serpent-divinities as reinforcements.

Each incantation concludes with the urgent refrain: "By the immediate decree of the Somber Heaven's Great Emperor of Northern Darkness, Sovereign of Fengdu's Profound Silence." This affirms the execution of commands under the highest authority of Fengdu. The complete ritual integrates specific hand gestures, breath techniques (qi projection), and visualization—embodying the Thunder Method's principle of "commanding spirits through qi and deploying troops through edicts."

This scripture documents a Daoist exorcism ritual from the Northern Yin Fengdu (the highest administrative realm of the Daoist underworld), detailing the ceremonial procedures for summoning Marshal Tianpeng (a principal Daoist guardian deity) and his celestial troops to vanquish demons.

The summoning ritual begins with the priest holding a command tablet in the left hand while forming the sword mudra (a Daoist hand seal) with the right. Facing northward with a fierce gaze, the priest must loudly recite the Tianpeng incantation in reverse. The "Black Statutes" mentioned refer to Fengdu's unique underworld legal codes, while the "Four Direct Emissaries" represent the celestial messengers of the four directions, and the "Three Officials" denote the Great Emperors of Heaven, Earth, and Water.

The subsequent incantation calls upon the Six Palaces of Demon Kings: Marshal Tianpeng, as commander of ten thousand spirits acting under orders from the Great Emperor of Purple Tenuity (one of the Four Celestial Sovereigns), mobilizes a hundred thousand divine soldiers from the netherworld. The spell vividly depicts overwhelming cosmic power—black qi darkening the skies, stars plummeting, mountains and rivers flattening, with the four poles of heaven and earth shrouded in darkness. Any demonic entity encountering this force faces instant annihilation or being cast into boiling cauldrons of underworld punishment.

The execution phase requires the priest to visualize Marshal Tianpeng descending with ghostly troops. Striking the command tablet six times with wrathful intensity, the priest employs the Nine Springs Mandate Talismans (Jiujuan haoling fu) and specific writs that are burned to transmit orders. The text emphasizes the absolute authority of Fengdu's decrees—binding all spirits from the Nine Heavens to the Nine Springs. Those who defy these commands, regardless of origin or status, face relentless pursuit by divine forces.

This scripture reveals the awe-inspiring severity of Daoist exorcism rites, where meticulously prescribed rituals, incantations, and visualizations mobilize the entire underworld's power to subdue malevolent entities. The "Great Emperor of Fengdu" appears as supreme ruler of the netherworld, while "Marshal Tianpeng" serves as field commander executing these cosmic operations.

This scripture describes a Daoist exorcism ritual that employs the "Black Laws" (the underworld legal code established by the Great Emperor of Fengdu in the Northern Yin) to subdue malevolent spirits and demons causing chaos.

The text first instructs the capture of all demonic entities harming the people, including ancient deities hiding in mountains and rivers, spirits dwelling in temples, Buddhist statues, ancient tombs, withered bones, and the essence of rocks and trees. Those who refuse to emerge will be pursued and executed by the Censor (the underworld law-enforcement officer) leading an army of enforcers. The "Great Emperor of Profound Heaven and Dark Fengdu" mentioned here is the supreme deity of the Daoist underworld, ruling over the realm of the dead.

Next, the ritual involves visualizing the transformation of northern black Qi (yin energy): from the primordial chaos, it divides into the Three Pure Ones (Sanqing), then manifests as the Five Directional Spirit Lords. Special emphasis is placed on the Northern Black Fiery Marshal "Heavenly Commander Tianpeng" (a Daoist guardian deity who commands underworld troops) and his legions of nine yin soldiers. These divine forces will escort the captured demons to the celestial prison, where layers of hell await, filled with instruments of punishment like mountains of blades and forests of swords.

The practitioner must form a specific mudra (hand seal, "ziwen"), knock the teeth five times, and visualize a thunderous roar from the north. The "Incantation to Summon the Spirits and Return to the Palace" is recited to call forth the underworld troops led by Marshal Wei Boxian, demanding their obedience as they descend upon the altar with countless soldiers in response to the spell.

Finally, the "Great Black Wind Covering Incantation" is used to cast an inescapable net: the practitioner visualizes black winds howling from all directions, filling the heavens and earth with dark mist and black nets—sacred tools employed by Heavenly Commander Tianpeng and General Xuanwu (the northern guardian deity) to trap all vengeful ghosts and evil spirits, forcing them to wail in despair. The entire ritual emphasizes the authority of the Great Emperor of Fengdu, harnessing the black and fiery northern energy to suppress demonic forces.

This scripture describes the "Iron Barrier Talisman of the Celestial Chain" method from the Beidi (Northern Emperor) tradition of Daoist exorcism, which venerates the Great Emperor of the North Star (Ziwei Dadi) and the Emperor of Fengdu (ruler of the underworld). The technique involves summoning deities like the Great Black Heaven God to create dark protective barriers against demonic forces.

The text begins by listing numerous divine generals under the Northern Emperor's command, all clad in black armor and wielding dark powers. These celestial warriors ride black dragons and tigers, wave black banners, and beat black drums. They can tear apart tiles and bricks, summon sandstorms, and even subdue golden immortals and ancient buddhas—demonstrating the formidable demon-subduing might of the Northern Emperor's legion.

The ritual procedure involves: each morning offering incense before a command banner while praying to Ziwei Dadi, Marshal Tianpeng (chief of the Four Northern Saints), and the Emperor of Fengdu. The practitioner then inhales black Qi (the yin energy associated with the northern direction) and exhales it onto the banner, reciting the Northern Emperor's General Command Incantation and Demon-Subduing Incantation five times each. Finally, the banner is hung with the Investigative Seal—it must not be casually unfurled for worship.

The scripture concludes by revealing this "Iron Barrier Talisman of the Celestial Chain" as an ancient secret method transmitted by sages, with its essence mastered by Master Zhu (possibly referring to the Song dynasty Daoist Zhu Zhizhong). The author Lu Ye (a Song dynasty Daoist priest) obtained the complete transmission only after rigorous cultivation. This talismanic method has multiple levels of mastery and represents the supreme technique for cutting off evil spirits' retreat. Practitioners must cultivate it with utmost dedication to unleash its full power.

This scripture meticulously documents the methods for creating and employing a Daoist talisman (Fulu) known as the "Heaven-Connecting Iron Barrier Talisman." The talisman can be crafted using various materials: peachwood nails, black paper, upturned roof tiles, bricks, or iron plates—each selected according to specific circumstances. During creation, specific incantations must be recited: first, the Six Caverns (Liudong) chant six times; for bricks, five repetitions; for ink, the Northern Dipper's Numinous (Lingling) chant seven times; and the brush also requires its own invocation.

When inscribing the talisman, one must face north, drawing in the righteous Qi (vital energy) from that direction to breathe into the talisman. It is then stamped with the Inspectorate of Spirits and Deities Seal and sealed with oil and wax. Activation requires accompanying chants such as the Inverted Heavenly Canopy (Tianpeng) incantation and the Heaven-Connecting Iron Barrier spell, along with specific ritual steps (the Iron Barrier Gang steps) and hand gestures (Seven Thrones of the Dipper).

The latter portion of the scripture details the talisman's contents, listing the names of multiple Daoist divine generals (e.g., the Great General of the Nine Heavens' Patrol, the Heaven-Gazing General) and descriptions of their sacred powers. The talisman incorporates various esoteric Daoist techniques: Yu Steps (ritual pacing), the Four Tracks and Five Crossings (a boundary-setting method), and the Twelve Palaces Finger Calculations (hand mudras for directional alignment). The ritual concludes with chants like "Closing Heaven's Gate" and "Blocking the Ghost Path," invoking the power of celestial forces such as the Heavenly Stem (Tiangang) and the Great Unity (Taiyi) to exorcise malevolent entities.

This passage exemplifies the intricate system of Daoist talismanic magic, integrating incantations, hand seals, ritual pacing, and mudras to construct formidable spiritual barriers for dispelling evil and warding off malign influences.

This scripture describes a complete Daoist ritual procedure for talismanic magic (Fulu), consisting of four main components: drawing talismans, stepping the celestial paces (Bugang, a ritual dance), summoning celestial generals (Zhaojiang), and divine transformation (Bianshen, assuming a divine form).

The talisman-drawing section details the creation of the "Iron Halberd and Golden Spear Talisman of the Great Sage of the Heavenly Pivot (Tiangang Dasheng)," used to suppress inauspicious Qi. The ritual requires forming the "Chen Seal" hand gesture (a specific Daoist mudra) and beginning the brushstrokes from the Gen-Yin direction (northeast). The talisman incorporates the names of the Seven Stars of the Northern Dipper (Beidou - Greedy Wolf, Giant Gate, Storehouse of Blessings, Civil Virtue, Pure and Chaste, Martial Virtue, and Army Breaker) along with various divine titles, emphasizing the sealing of ghostly paths and the opening of human pathways.

The celestial paces (Bugang) section meticulously outlines the "Iron Barrier Connecting Heaven Pace." Practitioners must hold their breath (Biqi) while maintaining a fierce gaze, executing twenty-five specific ritual steps. With hands forming precise mudras, they move clockwise from the Zi position (true north) to the Hai position (northwest), then counterclockwise back.

For summoning the celestial general (Zhaojiang), the ritual begins by reciting the "Purifying Heaven and Earth Incantation." A yellow paper talisman is drawn and burned over a lamp to summon General Zhou Yun, the "Great General of the Northern Yin Fengdu Who Destroys Impurities." This specialized deity is responsible for cleansing defilements and exorcising malevolent forces.

The divine transformation (Bianshen) constitutes the most complex segment. Through visualization (Cunxiang) and incantations, the practitioner transforms into the "Demon-Subduing Emissary": first visualizing their body being consumed by sacred fire like withered wood, then inhaling the dark celestial Qi (Xuantian Zhiqi) to reconstruct a ritual body. The final transformation manifests as the emissary wearing a Celestial Master (Tianshi) crown, black ritual robes, and red shoes, thereby obtaining demon-subduing powers. The entire process synchronizes with the "Imperial Wheel Incantation of the Northern Emperor" (Beidi Qinlun Zhou) and specific hand seals.

These rituals exemplify the Daoist magical tradition's comprehensive integration of talismanic arts, ritual pacing, visualization techniques, and divine metamorphosis - all directed toward harnessing celestial power to exorcise impurities and subdue demonic forces.

This describes the complete ritual procedure for Daoist exorcism and altar purification. The ritual master first prepares their own state: wearing the Huagai (Daoist ritual headdress), standing in the Kuigang position (alignment with the Big Dipper and Tian Gang stars), with the Six Jia (six yang spirits) positioned to the left and the Six Ding (six yin spirits) to the right. The Azure Dragon Mengzhang Shenjun guards the left, the White Tiger Jianbing Shenjun accompanies the right, the Vermilion Bird Lingguang Shenjun clears the path ahead, and the Dark Warrior Zhiming Shenjun secures the rear, while the Nine Springs Great Ugly Demon Kings surround the area holding ritual implements.

The altar purification begins with the master entering a spirit-communion state (bianshen), then performing the Bugang Tadou steps (walking in astral patterns) to infuse water with true Qi (vital energy). Facing east, they spray water while chanting: "First spray commands the eastern Wood Qi to break and splinter," invoking General Xun, the Great Black Heaven deity from Beiyin Jingyang Palace, to guard the east with celestial troops. Similar rituals follow for the south, west, and north, summoning respectively: the Great Black Mist General Bi, the Sevenfold Field Messenger Tian, and the Iron-Crowned Messenger Sun to secure each direction. Finally, water is sprayed above and below the altar, inviting the Left and Right Prohibiting Deities Zha Sisha Jun and Zha Sifa Jun from the Mingling Palace to guard heaven and earth.

Circling the altar with a sword while sprinkling water, the master chants the purification incantation: "With the Nine Yin Divine Water, I purify the five directions, sweeping away filth. May the six divine generals strictly guard the passes—any malevolent forces trespassing shall be immediately delivered to the Mighty Sword Divine King for judgment." Next comes the Heaven-Earth Purification Spell, proclaimed while spraying water: "The Four-Eyed Elder of Heaven and the Eight Heavenly Stem Executioners sweep away demonic miasmas. Where my gaze falls, mountains crumble; where this divine water reaches, cosmos is purified. All evil bows and specters perish—may heaven and earth be cleansed by the decree of the Supreme Dao Ancestor (Taishang Dao Zu)." The ritual concludes with the command of Marshal Tianpeng (Daoism’s guardian deity).

The entire ceremony achieves exorcism and space purification by summoning directional deities, applying the Five Phase conquest cycle (Wood shattered, Fire extinguished, Metal split, Water drained, Earth collapsed), and synchronizing talismans, incantations, and sword mudras. The phrase "urgently urgent as the law commands" (jiji rulüling) is a standard Daoist spell ending, signifying immediate execution of divine will.

This scripture describes the complete procedure for summoning deities in Daoist ritual practice. The ritual master first visualizes the entire altar space—both inside and outside—transformed into radiant light, then begins chanting incantations. The first incantation summons celestial generals to descend and dissolve underworld restrictions, specifically invoking the divine mandate of the "Great Emperor of Northern Yin's Mysterious Heaven and the Sealed Capital of Yu Jue" (a major Daoist deity governing the underworld).

The master then performs the Northern Dipper Gang Steps (a distinctive Daoist footwork pattern), facing the Hai position (a compass direction in the north), while executing specific mudras to channel the power of the Tian Gang star and open the gates of hell. The second incantation summons the "Seven Stars and Nine Origin Generals of the Northern Emperor" to dismantle the nine-tiered palaces of Fengdu (the underworld capital) and hasten the descent of underworld commanders.

After completing the incantations, the master strikes the ritual seal three times with accompanying invocations: "The first strike purifies the celestial realm, the second pacifies the terrestrial realm, and the third summons all deities of the three realms." At this moment, the master visualizes heaven and earth becoming solemnly purified, with myriad deities attentively listening. Three rhythmic teeth-tappings (a Daoist cultivation technique) follow, accompanied by prayers for the ritual incense smoke to rise like dark mist, filling the nine heavens to summon the duty-bound celestial generals and local earth god "Wang Anlu" to swiftly approach the altar.

Subsequent incantations separately summon the earth deity, the Gongcao messengers (divine couriers in Daoist cosmology), and the two altar guardians, each performed with specific mudras (such as the Mao and Zi hand seals). The ritual culminates in the special summoning of the "Four-Eyed Elder Celestial Lord of Primordial Origin" from the celestial marshall Tian Peng's headquarters. The entire ceremony integrates incantations, mudras, Gang Steps, and visualization to construct a sacred space for divine-human communication.

Note: The mentioned "Marshal Tian Peng" is a key guardian deity in Daoism, while the "Four-Eyed Elder" serves as his lieutenant with oversight over the three realms. These rituals belong to the "Summoning Generals" segment within Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies), designed to invite divine protection for the ritual altar.

This scripture primarily details the specific methods and incantations for summoning divine generals and dispatching official documents in Daoist practice. It involves several major deities:

Marshal Tianpeng (a principal guardian deity of Daoism, foremost among the Four Saints of the North Pole) and Emperor Fengdu Beiyin (the supreme deity governing the underworld) are the main summoned figures. Different deities are invoked according to varying circumstances: when submitting memorials to the Purple Subtlety Enclosure (the celestial administrative center), the Four-Eyed Elder is summoned to deliver documents; when reporting to the Fengdu underworld, the Great Sage Nine-Uglies (the Red-Haired Demon King Han Yi) is called upon.

The text meticulously records the incantation for summoning the Nine-Uglies Demon King, who can terrify evil spirits and subdue demons. Each incantation concludes with the emphatic phrase "urgently obey the decree of Emperor Fengdu Beiyin, the Mysterious Heaven of the Northern Yin," signifying that this is done under the command of the supreme ruler of the underworld.

For documents dispatched to the earthly Eastern Peak Prefecture (the divine administration of Mount Tai), the four guardian generals—Wei, Yue, Yao, and Meng—are summoned with their troops to secure the four directions. Additional deities like Marquis Jiaying and King Kang are also invoked for assistance, with Marshal Wen specifically responsible for document delivery.

The final section contains incantations for dispatching divine messengers, instructing them to swiftly carry documents between celestial and underworld realms. The ritual master commands the messengers: "Ride clouds and mist straight to the Nine Heavens, chase wind and lightning to speed through the underworld," warning that any demons obstructing the path should be immediately arrested and delivered to Fengdu for punishment. The ceremony concludes with offerings of fragrant tea, wine, and fruits to ensure the documents' safe delivery.

These incantations and rituals exemplify the Daoist liturgical principle of "using deities to control deities," employing specific mantras to mobilize hierarchical divine powers for handling different types of affairs.

This scripture describes the specific procedures performed by a Daoist ritual master (faguan) when conducting an exorcism ceremony.

First, the ritual master holds a ritual sword and carries sacred water to the incense burner, arranging the Big Dipper formation (an important Daoist ritual array) according to established methods. Then, turning around, they activate the power of the Tian Gang star (one of the stars of the Big Dipper) to open the gates of hell, visualizing two divine generals charging into the underworld. Next, they recite the following incantation:

"By the decree of the Great Emperor of Purple Tenuity (a revered Daoist deity) and the talismanic mandate of the Northern Emperor (the Great Emperor of the North Pole), I, as an enforcer of the Mystic Metropolis (a Daoist celestial realm), oversee affairs of the Northern Administration (the underworld), charged with monitoring spirits and demons and executing evil entities. Now I command a certain divine general to take this petition and deliver it immediately to its destination. Should anyone dare obstruct or disobey, by the power of this incantation, they shall be beheaded without delay! Swiftly, as ordered by the Great Emperor of Fengdu (the supreme deity of the underworld)!"

Following this, the master recites the Incantation for Transforming Wealth and the Tian Peng Incantation (key Daoist spells), then retreats to the center of the Big Dipper formation and stands firm. Raising the ritual sword, the master sprays a mouthful of sacred water while visualizing thunder and lightning, as the divine officers and talismanic messengers ride forth on clouds to carry out their mission. Finally, incense is offered once more to express gratitude to the founding masters, concluding the ceremony.

This passage illustrates the complete sequence of a Daoist exorcism ritual, including setting up the formation, summoning divine generals, reciting incantations, and dispatching envoys. It reflects the fundamental Daoist principle of "using divine power to expel evil spirits" in ritual practice.