《太上助國救民總真祕要》Vol. 2

This scripture records the exorcism and healing rituals from the "Shangqing Northern Pole Tianxin Zhengfa" (Orthodox Method of the Heavenly Heart of the Northern Pole) in Daoist practice. It details the complete procedure Daoist priests must follow when treating epidemics, critical illnesses, and banishing evil influences.

First, the ritual master must purify body and mind, burn incense, and pay homage while silently praying to the Great Emperor of the Northern Pole of Shangqing (a major Daoist deity). This is followed by the "Bugang" ritual (a special star-stepping dance symbolizing treading upon celestial constellations), during which incantations to the Northern Dipper are recited. When reaching the position of the Pojun (Broken Army) star, the "Tiangang Great Sage Incantation" must be chanted while forming the specific hand gesture known as "Tanque Dou Jue" (the Star-Rejecting Mudra).

The master then continues the ritual with the "Tianding Jue" (Heavenly Warrior Mudra) hand gesture, paying homage to the Jade Emperor (the supreme Daoist deity) according to seasonal variations. At this stage, the case details must be recorded and submitted to await the Jade Emperor's decree. Subsequently, the priest proceeds to the patient's residence accompanied by two divine generals. Upon arrival at the doorstep, the priest performs "bianshen" (divine transformation through visualization), simultaneously summoning the Four Duty Officers (zhiri divine officials), the Six Ding and Six Jia guardian generals, and the local earth deity.

Before entering, the priest visualizes the Big Dipper covering their head, while imagining their arms and chest forming the constellation's shape. Beginning from the position of the Tanlang (Greedy Wolf) star, the priest performs the star-stepping dance to enter the house. After seating in the main hall, they visualize transforming into the "Northern Pole Exorcism Court Envoy" (a specialized exorcism deity), holding the "Dutian Great Dharma Master Seal" in the left hand and the "Samadhi Fire Bell Sword" in the right, while adorned in the robes of the Three Heavens Zhengyi Perfected Being (a high-ranking immortal official).

The visualization further includes the Four Heavenly Kings, Eight Vajra Guardians, Twelve Hour Deities, and the Six Ding-Six Jia generals surrounding the space. Finally, specific rituals are performed according to the circumstances.

The scripture particularly explains the essentials of the "Bianshen Jue" (Divine Transformation Mudra): Before performing rituals, one must first transform into a deity by forming the "Original Master Mudra," visualizing oneself as the Celestial Master of the Exorcism Court Envoy with two divine generals and hour officers standing attendance. Then using the "Supreme Deity Mudra" to transform while chanting incantations—when dispatching divine generals, both hands must form specific mudras with the "Supreme Deity Mudra."

(On Kouchi Bugang) After performing the standard thirty-six tooth-knocking rituals (Kouchi), begin the Pace of the Dipper (Bugang, a Daoist ritual stepping pattern) while silently reciting the incantation: "As a disciple inheriting the supreme Daoist teachings, I reverently summon the Year Deity, Month General, and the Six Jia Divine Generators (Daoist temporal guardians), along with today's on-duty talisman officers and soldiers. May the deity commanding the troops lead a thousand soldiers to descend together with the current Six Ding Spirits (Daoist protectors) and their forces." Then knock teeth seven times while reciting the Transformation Incantation (accompanied by hand seals): "Now I transcend mortal form—my hair scatters like stars, my left eye shines as the sun and right as the moon, my nose blazes like a fire-bell and ears resound as golden chimes. My upper lip becomes the Rain Master (deity of precipitation), my lower lip the Wind Lord (deity of winds), my teeth sharpen like sword-forests, my ten fingers transform into merit-officer deities (divine messengers). The Lord of Min Mountain guards my left flank, the Lord of Lu Mountain my right, General Thunder supports my left foot while General Lightning my right, and the Lord of Tai Mountain upholds my spine. The Thirty-Six Avian Constellations (Daoist astral deities) and Twenty-Eight Lunar Mansions (celestial administrators) all resonate with me. Swiftly, swiftly, in accordance with the statutes!"

(On Sacred Iconography) The Five Numinous Elder Lords of the North Pole (high-ranking deities) wear dark crowns and feathered robes, their radiant bodies glowing like morning sun, their imperial bearing subtly visible between jade maidens slowly attending with ceremonial regalia. Their surname is Xia, given name Ming.

The Upper Platform True Lord stands ten feet tall with golden countenance, exhaling yellow qi. With loose hair in Daoist style, he wears pale yellow robes holding a jade tablet (ritual implement), standing on tri-colored auspicious clouds beneath swirling yellow vapors. His name is Xujing.

The Middle Platform True Lord stands ten feet tall with luminous white visage, exhaling white qi that fills heaven and earth. Clad in white Daoist robes holding white jade tablet, he rides white mist beneath ascending white vapors. His name is Liuchun.

The Lower Platform True Lord stands ten feet tall with azure face radiating light, his breath extending like silk threads while standing on cyan clouds. Dressed in blue Daoist attire holding blue-green tablet. His name is Quchun.

The Greedy Wolf Star Lord (first star of the Big Dipper) stands twelve feet tall resembling a wilderness ghost-commander, with green-red complexion and disheveled hair, left hand leaning on white staff while right extends forward.

The Giant Gate Star Lord (second star) appears as a beautiful woman adorned with jeweled necklaces and five-colored floral crown, holding translucent precious fan with blue-robed maidens attending.

The Prosperity Star Lord (third star) resembles a twenty-year-old handsome youth with flower-like beauty wearing grass garments, standing upright holding paper and brush.

The Literary Star Lord (fourth star) wears loose hair holding documents, astride five-colored cloud-dragon with dignified matronly countenance.

This scripture depicts the distinctive appearances and functions of several important divine generals in Daoist belief.

Among the Seven Stars of the Northern Dipper (Ursa Major), each stellar deity manifests uniquely: Lianzhen Xingjun (the fifth star) wears his hair in a single topknot, rides a white dragon, and dons a seven-jeweled crown, accompanied by four halberd-bearing attendants; Wuqu Xingjun (the sixth star) has an elephant's head with a human face, wielding a sword and adorned with jeweled necklaces; Pojun Xingjun (the seventh star) appears with a boar's head and human face, holding a "joyful sphere," dressed in white robes with crimson light emanating from his mouth; the Auxiliary Star (Fuxing) wears attire resembling a human prime minister.

The Seven Primordial Stellar Lords (Qiyuan Xingjun) all wear yellow Daoist robes, ride yellow clouds, and emit mysterious qi (energy) from their heads. The Hidden Star (Bixing) appears in red garments, holding a jade tablet that generates five-colored cloud qi.

The Great Sage of Celestial Pivot (Tiangang Dasheng), revered as the Brahman King, commands the Seven Primordial Lords. Standing a hundred feet tall with disheveled hair, he stands barefoot with left hand on hip and right hand gripping a sword. Blue-white qi mixed with red emanates from his crown.

Zhenwu the Great Emperor (Northern Dark Warrior deity) similarly stands a hundred feet tall with flowing hair and golden armor, treading upon a five-colored spiritual turtle (also called the coiling snake and eight trigrams turtle), his gaze flashing like lightning. When using Zhenwu talismans (Fulu), practitioners must channel qi into brush and ink, writing with the Dipper Mudra (Doujue).

The Celestial Warrior Guardians (Tianding Lishi) wear red broad-sleeved robes with official caps, halberd in hand, named Ju Minyu. Another divine general appears in black with red headscarf, commanding troops and wielding swords to assist in ritual operations.

The text concludes with two invocations of Northern Thearch's divine generals: one specializes in exorcism with vast supernatural powers, while another governs epidemic control, receiving heavenly mandate to save mortals. Both command thunder, lead spirit armies, and subdue malevolent forces. Each incantation ends with the imperative formula "ji ji ru lü ling" (immediately obey the ordinance).

This scripture depicts a Daoist exorcism ritual summoning celestial generals to subdue malevolent spirits. It begins by describing the sealing of the Ghost Gate Pass, where evil specters, plague demons, and other harmful entities are captured day and night to be presented before the Divine Emperor (a high-ranking Daoist deity) for execution.

The text then details twelve guardian generals, each corresponding to one of the earthly branches and taking shifts accordingly. For instance, the general on the Zi day (Rat) has a rat’s head and a human body, dressed in black robes and wielding an inlaid weapon; the Chou day (Ox) general has an ox’s head, wears yellow robes, and carries a weapon, and so on. Each of these generals is as towering as a mountain, fully armed and awe-inspiring.

Three additional celestial enforcers (Daoist protectors) oversee the Three Realms: Jiao Gongnu for the heavens, Zheng Yuanxi for the earth, and Zhang Yuanbo for the void. The presiding master of the Exorcism Bureau is Celestial Master Zhang (Zhang Daoling, founder of Daoism), depicted wearing a white fish-scale ritual robe, a Jiaotai crown, and red shoes. In his left hand, he holds the Seal of the Great Dharma Lord, while his right hand grasps the Samadhi Fire Bell and the Northern Dipper Divine Sword.

The scripture also describes two revered Daoist teachers: Master Tan, whose posture resembles a pine tree or crane, wears a Huayang headscarf and a purple crane-feathered robe, and Master Rao, who has refined features, stands over five feet tall, and carries himself with dignity, similarly dressed in a crane-feathered robe and Huayang cap.

Lastly, a divine general dispatched by the Great Emperor of the Eastern Peak is portrayed: wearing an official’s headdress, a black robe embroidered with gold, a red silk forehead ribbon, a jade belt, and golden armor, with dragon-patterned boots. Towering twelve zhang tall, he wields a steel sword, rides a red horse, and raises a red banner, leading troops to safeguard the Daoist teachings, ever ready to provide aid.

This scripture describes the ritual arrangements and celestial troop deployments in Daoist ceremonies for summoning divine generals and soldiers to assist in subduing demons and vanquishing evil forces. The content is structured in several parts.

First, it outlines the command hierarchy of the divine general system. There are two chief commanders (core divine generals who transmit teachings and orders) and ten deputy generals. They wield golden battle-axes, ride white steeds, and wear golden armor, commanding twenty troop leaders (lower-ranking officers) and a thousand elite soldiers. These celestial troops must follow the chief commanders' orders, array themselves in formation, and collectively assist the ritual master in subduing demons and eliminating evil.

Next, it details the attire and characteristics of generals at each level: the ten deputy generals are all ten feet tall, wearing golden helmets and armor, armed with bows, arrows, swords, and five-colored banners. The twenty troop leaders wear silver helmets and chainmail, standing nine and a half feet tall, some mounted and others on foot, assisting the deputy generals in directing the troops.

Special mention is made of the Five Dragon Spirits (dragons governing rainfall) and their duties: normally responsible for praying for rain during droughts and protecting the nation to benefit the people, but during demon-subduing rituals, they destroy demon lairs and demolish temples of evil spirits. There are also nine Prison Lords (deities overseeing the underworld prisons) who specialize in guarding captured demons, equipped with various torture devices to prevent escapes.

Finally, it describes the configuration of the thousand elite soldiers: all nine feet tall, wearing colorful robes and iron armor, deployed in groups of five and squads of twenty-five, carrying various weapons. The entire celestial troop system features clear division of labor, with each level from chief commanders to common soldiers having distinct responsibilities, forming a complete "militarized" exorcism system.

These contents reflect the Daoist magical thinking of "using deities to control ghosts," constructing a meticulous divine bureaucratic system to address supernatural threats. It should be noted that military terms like "drilling the troops in formation" are metaphorical religious ritual language.

This passage describes the hierarchical system and division of responsibilities among divine generals in Daoist exorcism rituals. It explains how various celestial commanders coordinate their duties during ceremonies to subdue demons and evil spirits.

The text first outlines the chain of command: Two divine generals report to one lieutenant commander, while two lieutenants answer to a company leader (equivalent to a captain). These warriors are exceptionally brave and skilled, specializing in capturing ghosts and subduing malevolent spirits. Any demonic entity daring to resist must be vanquished completely to establish merit. Lieutenants and company leaders must strictly manage their subordinates without negligence.

The ritual altar (Fatan) has a dedicated inspector general who wears ancient scholar-official headgear and traditional robes, carrying a sword and ceremonial tablet. He supervises all divine soldiers to ensure proper ritual order. During rescue operations or spirit captures, those who perform well are rewarded while rule-breakers face punishment.

The celestial military bureau maintains one registrar and four clerks to manage rosters of divine generals, recording merits and demerits before reporting to higher authorities. Eight assistant clerks support the chief commander in various tasks, always ready to receive and deliver orders.

Four special envoys carry out missions during designated hours, leading elite troops to handle confidential affairs. They mediate between realms, deliver documents, submit memorials, and must act with utmost urgency without delay.

The local earth god (Tudi Shen) governing the ritual site also participates, managing spiritual affairs within their jurisdiction. They assist in relaying commands, hunting evil entities, warding off impurities, and guarding against ominous creatures like tigers, wolves, and venomous snakes.

A kitchen supervisor oversees altar offerings, ensuring food purity by driving away defiling creatures like rats, ants, and flies. Should any spirit steal or contaminate offerings, immediate divine intervention is required.

The passage concludes with an incantation summoning the merit officers (Gongcao, celestial messengers): "By heavenly decree, I command today's designated Gongcao envoy to heed this order. I act by the Mandate of Heaven to assist the Dao, save the nation and people, heal illnesses and eradicate demons. You must be capable of ascending to the celestial court and descending to the underworld to deliver messages."

This scripture details the specific methods of Daoist exorcism, healing, and talisman creation.

The first section describes incantations for summoning divine beings to assist in driving out malevolent forces. The ritual master commands the deities to descend directly into the underworld and the watery abyss, swiftly capturing all kinds of demonic spirits and ghosts throughout the Three Realms without delay. Standing before the altar, the master holds a ritual sword in anticipation, forming a mudra (a symbolic hand gesture) with the right hand as if casting the sword forward.

Next is an incantation for summoning the Earth God (Tudi Shen). It calls for the convergence of celestial and earthly Qi, demanding that the Earth God act immediately upon receiving the command—departing and returning swiftly. Again, the master waits at the altar with sword in hand.

Key points on talisman creation: Before inscribing a talisman (Fulu), one must first report to the Three Realms’ Direct Messengers (Zhifu Shizhe), divine envoys responsible for transmitting talismanic decrees, requesting that the gods infuse their power into the ritual brush. Whether creating talismans for others or for personal cultivation, one must follow the cyclical patterns of Yang and Yin days—failure to do so will render the talisman ineffective. Yang days refer to those marked by the Heavenly Stems Jia, Bing, Wu, Geng, and Ren, while Yin days are Yi, Ding, Ji, Xin, and Gui.

When drawing the talisman, the master must use the Dipper Mudra (Doujue), a hand gesture associated with the Big Dipper, and trace the strokes in the pattern of the Three Terraces (Santai), three Daoist stars of great significance, absorbing yellow, white, and blue Qi respectively. Specific incantations accompany each stroke, and different sections of the talisman must be written in either cinnabar or ink. For example, characters like "Sun-Moon" (Ri Yue) or "Great Sage of the Heavenly Gang" (Tiangang Dasheng) are written in cinnabar, while "Decree of the Three Pure Ones" (Sanqing Chi) is in ink. Every character must be completed with its corresponding incantation and mudra.

Before performing the ritual, the practitioner must calm the mind, free of distractions, and choose an auspicious direction (Jian Xiang Po, referring to specific geomantic alignments). One must visualize their initiation master standing before them and their ancestral teachers (Zushi) behind. The ancestral teacher here is the Great Emperor of Shangqing (Shangqing Dadi), a revered Daoist deity, flanked by thirty-six divine generals like Tianpeng and Tianyou. The ritualist must imagine themselves as the Commissioner of the Exorcism Bureau (Quxie Yuanshi), dressed in the manner of a Celestial Master (Tianshi) with a ritual crown atop their head.

This scripture describes the Daoist methods of using talismanic incantations (fulu) and gathering Qi (collecting the vital energy of heaven and earth) for exorcism and healing. Practitioners must follow specific procedures, stepping on the celestial position of Kuixing (the first star of the Big Dipper) while drawing energy from the sun, moon, and the Tian Gang star (the handle of the Big Dipper). Solar Qi manifests as fiery red, lunar Qi as silvery white, and Tian Gang Qi as crimson red.

The text details several crucial incantations: first, the Moon Lord Seven Bindings Spell and the Sun Lord Seven Slaying Spell, secret phrases to summon the power of the sun and moon; followed by the potent Tian Gang Righteous Qi Spell, recited while visualizing the star's power to suppress all ghosts and disperse malevolent spirits. There is also the Brush Blessing Spell, chanted before drawing talismans to invoke the Big Dipper's divine authority, empowering the talisman to heal and exorcise.

The "Sanqing Edict Formula" is mentioned, invoking the supreme authority of the Three Pure Ones (Yuqing, Shangqing, and Taiqing) to command the talisman's power. For exceptionally fierce hauntings, the full Sanqing Edict is required, while ordinary cases suffice with standard talisman-drawing methods. Finally, the text describes the symbolic patterns representing the Santai stars (Upper, Middle, and Lower Platforms) and the Big Dipper. Each star deity has distinct functions: the Upper Platform removes calamities, the Middle Platform protects the body, and the Lower Platform heals illnesses, while the Big Dipper Deity patrols to vanquish evil, annihilating malevolent spirits completely to safeguard worldly peace.

Note: Phrases like "Om Va Ra" are transliterations of Daoist esoteric mantras, preserved in original form; "finger constellation mudra" refers to specific hand-seal gestures.

This explains the drawing and application methods of the Daoist "Tiangang Talisman" (Tiangang Fu), primarily used to resolve national calamities and personal misfortunes. The Great Sage of Heavenly Strength (Tiangang Dasheng) is the stellar deity of the seventh star in the Big Dipper (Pojun), possessing the power to suppress malevolent forces.

This talisman should be employed when encountering the following abnormal phenomena: irregularities in the sun and moon's movements, daytime comet sightings, droughts or floods, locust plagues or epidemics, hauntings by evil spirits, or strange occurrences in dwellings (such as bricks flying without cause, spontaneous fires). Preparations before drawing the talisman include: the night before, prepare incense, candles, fresh flowers, wine, and fruits as offerings to the Great Sage of Heavenly Strength, placing the paper, brush, and inkstone for talisman-making on the altar overnight. At dawn the next day, maintain a clear and undisturbed mind, free from distractions, then draw the sacred characters using the prescribed method.

The talisman contains six key characters, each embodying the power of different deities:

The character "天" (Heaven) summons the Three Pure Ones (Sanqing) - Jade Pure (Yuqing), Upper Pure (Shangqing), and Supreme Pure (Taiqing) - along with the Jade Emperor (Yuhuang Dadi).

The character "刚" (Strength) invokes the Great Sage of Heavenly Strength and the Big Dipper Star Lords (Beidou Xingjun), possessing the power to eliminate evil and heal illnesses.

The character "大" (Great) calls upon the Perfect Warrior Emperor (Zhenwu Dadi) to capture demons and stabilize souls.

The character "圣" (Sage) mobilizes the Six Jia and Six Ding Divine Generators (Liujia Liuding), the Thunder Ministry deities (Leibu), and wind/rain gods.

The character "敕" (Command) gathers multiple Daoist deities including the Three Pure Ones, Four Heavenly Kings (Sida Tianwang), Five Star Deities (Wuxing Shen), and Six Ding Six Jia spirits.

The character "煞" (Vanquish) summons the North Pole Purple Tenuity Emperor (Ziji Dadi), Marshal Tianpeng, and the Thirty-Six Heavenly Generators for demon-subduing power.

Each character is accompanied by corresponding incantations, all concluding with "急急如律令" (immediately effective according to statute) to indicate instant activation. This talisman exemplifies the Daoist concept of "commanding Qi through deities" (yi shen yu qi), utilizing specific glyphs and mantras to mobilize cosmic energies for exorcism and disaster prevention.

This text documents a set of Daoist exorcism rituals and talismanic spells (Fulu) for warding off malevolent forces. It primarily involves several deities governing baleful energies: the Venerable Water Official, the Celestial Baleful Lord (Tiansha Shenjun), the Earthly Baleful Lord (Disha Shenjun), along with temporal deities overseeing year, month, day, and hour-based afflictions. These divine beings suppress demons that violate Daoist law, leaving them no place to hide.

The talismanic section contains several crucial designs:

First is the "Ghost Character Formula," where wearing the "Celestial Emperor's Protective Seal" (a type of protective talisman) combined with invoking the "Heavenly Gang" (the divine power of the Big Dipper) can eradicate evil spirits from all directions. It mentions the "Flying Immortal's Single Breath" technique—a spell causing ten thousand ghosts to conceal themselves, using the Heavenly Gang's power to subdue specters.

Next are the "Three Lights Talisman" and "Zhenwu Talisman," requiring specific incantations and Qi-gathering methods:

• Recite the "Moon Lord's Sevenfold Binding Spell" seven times (a lunar deity's chant for restraining demons)
• Recite the "Sun Lord's Sevenfold Execution Spell" seven times (a solar deity's ghost-destroying chant)
• During operation, one must "open the Celestial Gate and close the Earthly Door" (establishing heavenly pathways while sealing underworld access)
• Employ the "Five Qi Spirit Turtle" (a divine turtle formed from Five Phases energy) to devour demonic entities

The text concludes with detailed methods of the "Zhenwu Talismanic Envoy"—the emissary of the Perfected Warrior Emperor (Zhenwu Dadi). This divine general descends with disheveled hair and bare feet, clad in black robes, riding dark clouds while leading the Twenty-Eight Lunar Mansions. The accompanying incantation conveys:

Invoking the Mysterious Warrior General to manifest salvation, severing evil essences, hunting down baleful forces, and eradicating their traces. May human souls return to their rightful places, the seven corporeal souls (Po) be pacified, protection granted against disasters, and eternal longevity ensured. All deities stand solemnly to execute these commands immediately.

The entire scripture demonstrates complete Daoist ritual protocols for exorcism and healing through talismans (Fulu), visualization (cunxiang—imagining deity forms), and Qi absorption (collecting celestial and earthly energies).

Here is the translation of the Daoist ritual procedures:

When practicing the Thunder God (Leigong, a thunder deity in Daoist pantheon) method, begin by closing your eyes and visualizing three times. Imagine brilliant lightning flashes and thunderous roars transforming the patient's dwelling into an immortal abode—golden steps and jade palaces where all mundane objects become celestial scenes, and the inhabitants turn into divine beings.

The specifications for crafting ritual seals (Daoist ritual implements) are as follows: This secret method was transmitted by ancient patriarchs from the Northern Pole Exorcism Bureau (Beiji Quxie Yuan, a Daoist exorcism institution) and the Great Dharma Lord of the Capital Heaven (Dutian Dafa Zhu, chief exorcism deity). Two ritual seals should be crafted from jujube wood struck by lightning. On auspicious days of the Six Ding and Six Jia (Liuding Liujia, special Daoist dates), observe purification and fasting before commissioning an artisan to carve them. On the night of the first Jiazi day after completion, choose a time when stars and moonlight are bright, under the illumination of the Canopy Star (Huagai Xing, a Daoist asterism). Prepare twenty-four bowls of jujube soup, twenty-four plates of seasonal fresh fruits, along with tea, wine, incense, and candles as offerings. First submit a memorial to the celestial court and present paper money and paper horses (ritual offerings). Then solemnly invite the Dharma Lord of the Exorcism Bureau, celestial soldiers and generals, the Five Thunder Envoys, wind and rain deities, and the Six Ding and Six Jia generals to descend and consecrate the seals.

Both the Northern Pole Exorcism Bureau Seal and the Great Dharma Lord Seal measure 1.8 inches square. They are best made of gold or jade, though lightning-struck jujube wood is also acceptable. Before use, summon the Six Ding and Six Jia generals to create a protective boundary. Apply cinnabar to the seal face, first reporting to Heaven, then notifying the Great Emperor of the Eastern Peak (Dongyue Dadi, deity overseeing yin-yang realms) and related deities for registration before employing the seals.

Related incantations include:

1. Seal Consecration Chant (must be recited before each use):

"Northern Pole divine seal worn at my side,

The Three Masters (Sanqing, the Three Pure Ones) descend to empower its might.

With one imprint, blessings and longevity arrive,

While demons submit to the Great Dao's light.

Swiftly, swiftly, in accordance with the statutes and ordinances!"

2. Seal Activation Chant:

"Celestial seal reveals mighty power,

By the Jade Emperor's decree it towers.

The Dharma Lord oversees its mark,

As heavenly soldiers vigilantly guard.

Evil paths flee at its sound,

The afflicted find peace profound.

Wrongdoers meet due retribution,

The virtuous gain fortune's benediction.

Swiftly, swiftly, in accordance with the statutes and ordinances!"

3. Seal Application Chant:

"The Heavenly Emperor's seal displays divine might:

Stamp a mountain—it becomes a lake;

Stamp a rock—a path it makes;

Stamp a tree—it withers straight;

Stamp the earth—it cracks open wide;

Stamp wood—it snaps apart;

Stamp water—it dries outright.

Penetrating above and below,

Transparent within and without,

Reaching front, back, left, and right.

Suppress evil—evil ceases instantly;

Crush ghosts—ghosts perish completely."

This text documents a complete set of Daoist talismanic rituals (Fulu) for exorcism and healing, encompassing seal incantations, ink preparation methods, and water consecration ceremonies.

Regarding the "Seal-Extinguishing" and "Seal-Entering" incantations: When using ritual seals, chanting the "Seal-Extinguishing Spell" causes illnesses to dissipate and ghostly Qi to retreat while summoning righteous deities for protection. The "Seal-Entering Spell" invokes the Heavenly Warrior Guardians (Tian Ding Li Shi) to enter the seal and vanquish demons. Both conclude with "Swiftly, swiftly, in accordance with the statutes" (Ji Ji Ru Lü Ling), a standard Daoist incantation ending indicating immediate efficacy.

The special ink preparation formula requires two taels of fine ink mixed with equal parts cinnabar (Chensha), peach oil, willow oil, and Chinese toon oil smoke, blended with soapberry seed glue cooked in clear wine. Preparation must occur precisely at noon on the fifth day of the fifth lunar month (Dragon Boat Festival) while reciting incantations. These spells primarily invoke the Six Jia and Six Ding divine generals (Liu Jia Liu Ding) to imbue the ink with spiritual power, drawing upon the primordial Qi (Zhen Qi) of the Five Directional Lords (Wu Fang Lao Jun) to eradicate evil forces and bring peace to humans and spirits alike.

The water consecration ceremony calls upon deities of the four directions and the Three Luminaries (sun, moon, stars) to bless the water with auspicious power. The incantation references the protective presence of the Big Dipper's seven stars (including Kui Xing) to repel evil spirits and harmonize all energies.

The cinnabar brush incantation metaphorically transforms the brush into a divine sword and the red ink into celestial weaponry. Practitioners visualize solar essence pouring into the brush tip while chanting that this instrument can subdue ten thousand ghosts under the protection of the Seven Stars and Three Platforms (astral deities), ensuring evil dissipates upon the talisman's application.

The ink-grinding technique involves forty-nine clockwise rotations while silently reciting the twelve earthly branches and twenty-eight lunar mansions, followed by seven counterclockwise rotations while visualizing the Big Dipper's seven stars (from Tan Lang to Po Jun) infusing the inkstone with their primordial Qi.

The brush consecration ritual should be performed on Six Ding/Six Jia days or during the Dragon Boat Festival, using twelve purple-haired brushes measuring seven cun and one fen (corresponding to the Three Platforms constellation). On a Jiazi night, after ritual bathing and robing, offer twelve cups of compressed tea while forming the "Master's Hand Seal" (Ben Shi Jue). Visualize the Six Ding and Six Jia deities descending through the celestial gate on dark clouds to transform the brushes into divine implements. Strict observance of astrological timing and ritual protocol is essential throughout this ceremony.

This scripture records Daoist ritual methods for exorcising evil spirits, healing illnesses, and conducting water-gathering ceremonies to summon deities. The text comprises three main components:

First are the incantations for invoking divine beings. The mentioned "Heavenly Warrior Guardians" (celestial protectors) and "Six Jia and Six Ding" (yang and yin spirits from the sixty-year celestial cycle) represent important protective deities in Daoism—wise and righteous beings specialized in subduing demons. The mantras beseech these deities to assist in performing ritual magic, expelling ghosts, and rescuing common people. The phrase "by decree of the Supreme Deity" indicates these actions are authorized by the highest divine authority.

Next comes detailed instruction for the water-gathering and offering ritual. Rainwater must be collected on auspicious days (such as Heavenly Virtue Day, Lunar Virtue Day, or Six Jia-Six Ding Days) and stored in bottles. During the ceremony, practitioners must maintain physical and mental purity while visualizing deities like the Great Sage of the Celestial Stem and the Five Emperor Dragon Lords descending through the Heavenly Gate on dark clouds to merge with the water. Specific hand mudras (Master's Seal and Supreme Deity Seal) are employed, accompanied by twelve cups of ceremonial tea and burning of spirit money and paper horses (offerings of underworld currency and divine steeds).

The conclusion provides specific incantations and the Northern Emperor Talisman (a sacred script associated with the Purple Subtlety Emperor of the North Pole). The mantras again summon deities including the Heavenly and Lunar Virtue spirits, Five Emperor Dragon Lords, and Six Jia-Six Ding guardians, invoking their power to inscribe talismans, slay demons, and cure diseases. Special chants accompany the burning of spirit money to request divine blessings. The Northern Emperor Talisman lists numerous exalted deities like the Celestial Worthy of Primordial Beginning, the Supreme Venerable Lord Lao, and the Jade Emperor, demonstrating this talisman's formidable spiritual potency.

Collectively, this ritual exemplifies traditional Daoist methods of communicating with deities through specialized incantations, hand seals, and talismans to harness divine power for exorcism and healing. It should be noted that such ceremonies require proper training and should only be performed by ordained Daoist priests.

This scripture describes a Daoist ritual for exorcising evil spirits and subduing ghosts, focusing on the methods for drawing and using the "Supreme Sandalwood Nine Prisons Talisman" (Fulu).

The text first explains the talisman's components: the celestial generals corresponding to the twelve months (commanded by the Great Emperor of the North Pole), five thousand divine soldiers, the seven stars of the Northern Dipper (Greedy Wolf, Giant Gate, Prosperity Storehouse, Literary Curves, Pure and Upright, Martial Arts, and Army Breaker), along with protective deities like the Great Sage of Heavenly Gang and the Great Sage of True Martiality.

Drawing the talisman requires specific ritual procedures: First, the practitioner must step according to the positions of the Northern Dipper (a practice called "Pacing the Dipper" or Bugang) to absorb the righteous Qi of Heavenly Gang, while visualizing the Three Teachers (the guiding deities in Daoist practice) and the central palace generals. Simultaneously, one must invoke the Sandalwood General, the Nine Prisons Talisman Officials, local earth gods, and the protective soldiers obtained through personal cultivation to form three protective circles.

The ritual master silently recites a petition, stating the purpose—whether for a specific person or matter—and requests the incense merit officers (messengers who deliver prayers) to transmit it to the celestial court. The petition seeks the descent of the righteous Qi of the Northern Dipper and Heavenly Gang to empower the talisman brush, ensuring its efficacy in dispelling evil and upholding righteousness.

Next, the practitioner visualizes the infusion of Heavenly Gang Qi into the brush while reciting the Brush Commanding Incantation: "The divine brush communicates with the spirits, uniting with the divine. When the divine brush descends, ten thousand ghosts submit and perish." The talisman is then stamped with the Seven Stars Seal and the Merit Officer Seal.

Finally, the Nine Prisons Official Incantation is recited to summon the nine underworld judges (surnamed Cui, Chen, Cao, Ma, Zhang, Xiahou, etc.), who specialize in subduing fifteen types of malevolent ghosts and evil spirits, sentencing them to punishment in the underworld prisons. The text particularly mentions the Great General Tianpeng descending from Mount Fengdu to capture lawless ghostly thieves.

Note: The term "Pacing the Dipper" (Bugang) refers to the essential Daoist ritual where the practitioner steps in the pattern of the Northern Dipper to commune with celestial deities. "Visualization" (Cunxiang) is a Daoist cultivation method involving the mental projection of divine images or energies.

This passage describes the concrete procedures for performing Daoist talismanic rituals (Fulu). First, the ritual master must blow vigorous Qi (vital energy) into the talismanic paper, then recite three crucial incantations:

The first is the "Incantation of the Sandalwood Divine King" (Zhan Tan Shen Wang Zhou), composed of numerous Sanskrit syllables like "Om Vajra" and others, which serves to summon the power of divine kings. Next comes the "Big Dipper Seven Stars Incantation" (Bei Dou Qi Xing Zhou), invoking the power of the seven stars of the northern dipper to repel malevolent spirits and ghosts while safeguarding the ritual practitioner. Following this is the renowned "Heavenly Marshal Tianpeng Incantation" (Tian Peng Zhou), which summons Marshal Tianpeng and his celestial troops (including deities like the Nine Origin Fiery Youth and the Five Ding Commanders). The incantation vividly describes these divine warriors wielding imperial bells, riding kui dragons, and brandishing sacred blades—capable of slaying demons, devouring evil spirits, and commanding three hundred thousand celestial soldiers for protection.

After each incantation, the corresponding Qi must be blown into the talisman. The text later mentions two distinct types of talismans: the "Fire Bell Talisman" (Huo Ling Fu) and the "Perfected Warrior Great Sage Talisman" (Zhen Wu Da Sheng Fu). When performing these rituals, the practitioner must visualize specific divine configurations:

For the Fire Bell Talisman, one must visualize the Great Unity Perfected Being (Tai Yi Zhen Ren, an important Daoist deity) accompanied by the Azure Dragon, White Tiger, and other directional sacred beasts, along with deities like the Jade Numinous Treasure Perfected Being (Yu Ling Bao Zhen Ren) and the August Emperor of Heaven (Huang Shang Di). Additionally, the twenty-eight lunar mansions (from Horn to Chariot constellations), the Chief Star (Kui Xing), and the Three Origin Generals (Tang, Ge, and Zhou) of the upper, middle, and lower realms are invoked, as well as the Five Planet Deities (representing Metal, Wood, Water, Fire, and Earth).

Similarly, the Perfected Warrior Great Sage Talisman requires visualization of the twenty-eight lunar mansions and the Five Planet Deities. When these talismans are activated (during the ritual), the practitioner must concentrate on visualizing the convergence of these numerous divine powers within them.

This scripture records several practical Daoist methods for exorcising evil spirits and curing illnesses, primarily divided into five techniques: stopping infant night crying, relieving headaches, reducing swelling/poison, treating pink eye, and curing malaria. Here are the specific procedures:

To stop infant night crying: Take a six-inch-long piece of leftover firewood, sharpen one end, and burn it before removing the ashes. The practitioner faces south, forms the "Master's Hand Seal" (a specific mudra), draws in the energy of the southern Mars star, and blows this energy onto the firewood. Then write twenty specific characters on the wood and nail it beneath the bed facing the "Moon Breaker" inauspicious direction, taking care that no one touches it. The incantation goes: "I wield this fire poker, transforming it into a gate guardian; when I catch the night-crying demon, dawn won't bring its release" (additional talismanic formulas require master transmission).

For headache relief: Apply the "Three Lights Talisman" to the temples, then draw in the "Tiangang Qi" (energy of the Big Dipper) three times and blow it toward the affected area for immediate effect.

To reduce swelling/poison: Form the "Dipper Seal" (Big Dipper mudra), silently recite the "Three Lights Mantra" seven times, then draw in the combined energies of sun, moon and stars three times while blowing toward the affected area—the swelling will naturally dissipate. This method also works for venomous snake or insect bites.

For treating pink eye: First perform the "divine transformation" while forming the Master's Seal, infusing water with solar and lunar energies. Then shout loudly, form the Dipper Seal and chant: "Oṃ vajra sun-moon bhrūṃ ṭa, you are Li Gongzhong—why have you entered my home? Swiftly as the law commands!" Repeat the chant three times with three shouts, using the energized water for eye rinsing and mouth gargling.

To cure malaria: The practitioner transforms into the Zhang and Yi stellar officials (southern constellation deities), visualizing themselves a hundred feet tall wearing green cloud-robes and holding a jade tablet. The ancestral malaria demon appears as a black ape. Using the Dipper Seal, write six specific characters on spirit money and burn it outside the door. Have the patient face north to burn incense, then write the names of the Big Dipper's seven stars for the patient to swallow. Also tie a talisman to the patient's left (male) or right (female) middle finger.

These methods all involve distinctively Daoist ritual operations like "divine transformation" (shenbian), "hand seals" (qiajue), and "energy drawing" (quqi), requiring proper transmission from a master for correct performance.

This scripture records several Daoist talismanic (Fulu) methods and ritual procedures:

For malaria-curing talismans: The ritual master must sign the talisman. If the illness persists, burn the talisman along with spirit money outside the gate. For optimal effect, take the Three Lights Talisman (representing solar, lunar and stellar energies) with peach branch-infused water. During the ritual, silently invoke the names of the Zhang and Yi stellar deities while visualizing them subduing malaria demons appearing as black specters. The incantation should be recited fourteen times.

For childbirth-accelerating talismans (which also repel rodents): Use a four-inch cypress wood plaque. Hold the brush with three fingers pointing toward the Celestial Gate (Tianmen). First burn incense, then stand with feet together - stepping forward symbolizes "opening the Celestial Gate," stepping back represents "closing the Earth Portal." Sit facing northwest (the Qian position), forming the Pleiades Hand Seal (Maoxing Jue) and Sun Hand Seal (Taiyang Jue). Visualize yourself amidst the Big Dipper constellation, drawing purple Qi from the Giant Gate Star (Jumen) into the talismanic brush. Complete the talisman in one continuous stroke and hang it in the delivery room. However, pregnant women shouldn't see it before labor begins to avoid startling the fetus.

Specific method for drawing childbirth talismans: Use three-inch square paper while visualizing the Four Sea Envoys (water deities of the cardinal directions) wearing black headscarves and red robes arranged in demon-subduing formations. The practitioner should hold the talisman paper in their teeth while silently reciting "Heaven and earth unite, sun and moon unite, human and spirit unite" seven times. Then envision celestial soldiers riding thunder chariots entering the abdomen with the talisman. Administer with freshly drawn well water - men should hold it with their left hand, women with their right.

The Water Incantation of Perfected Lord Xu (Xu Zhenjun, the renowned Daoist immortal Xu Xun): "Southern Yao, Northern Xuanwu, Eastern Laojun, Western White Tiger, Celestial Elder, Earthly Mother - may the Five Directional Water Deities heed this register and descend by decree!" Recite this 10,000 times for preparation, though only seven repetitions are needed during actual healing. Before chanting, form the Thunder God Hand Seal (Leigong Jue) while gathering Five Directional Qi and the energy of the Celestial Pivot Star (Tiangang) into the water. Effective for various ailments, especially when combined with Three Lights Talismans.

Method for forming the Thunder God Hand Seal: Place left palm facing up, right palm facing down to meet it. Hook the left ring finger around the right middle finger, press the right index finger on the left ring finger, hook the left middle finger around the right ring finger, place the left pinky over the second segment of the right ring finger, and hook the right pinky around the left pinky. This intricate mudra symbolizes summoning the power of the Thunder Ministry generals.

This passage describes the hand-seal (mudra) techniques used in Daoist ritual practice. The method involves pressing the right thumb against the middle joint of the left index finger (known as the "ziwen" position), which represents a fundamental hand gesture commonly employed in Daoist magical arts. Such hand seals are typically used when summoning deities, performing rituals, or during Neidan (internal alchemy) cultivation.

The scripture Taishang Zhuguo Jiumin Zongzhen Miyao (Secret Essentials of the Most High for Assisting the Nation and Saving the People) primarily records esoteric methods for the Daoist mission of delivering sentient beings and protecting the nation. The second scroll details specific ritual operations, with this particular hand-seal technique likely serving as either the initial movement or crucial component of a specific ritual. Within Daoist tradition, different hand seals—when combined with corresponding incantations and visualizations—are believed to generate distinct magical efficacy.