《太上助國救民總真祕要》Vol. 3

This scripture is excerpted from Volume 3 of The Supreme Secret Essentials for Assisting the State and Saving the People, compiled by Master Dongyou Yuanmiaozong. It primarily expounds Daoist talismanic methods (Fulu) for treating "laozhai" (an ancient term for consumptive diseases like tuberculosis).

The text first explains the root cause of such illnesses: premature death resulting from indulgent desires leaves deceased spirits with unfulfilled lifespans. These lingering ghosts transform into Yin-pathogenic Qi that attaches to family members as "corpse worms," draining the living of their vital essence (Jing) and blood until the entire household falls ill. In advanced stages, even renowned physicians like Bian Que (referred to as "Master Sang" in the text) and Hua Tuo would be powerless.

Daoism holds that patients whose condition hasn't penetrated deep into the marrow may still be treated through ritual methods. The specific procedure requires the afflicted family to document in detail: onset time, location, symptoms, and whether they've dreamed of haunting spirits. Based on the family's means, the priest (Fashi) conducts appropriate rites—wealthy households receive full Zhaijiao (purification rituals) with complete liturgy (Keyi), while poorer families may have simplified ceremonies, sometimes using the priest's own ritual implements. The text particularly emphasizes that priests must not covet material gains; all offerings should be used solely for incense or charity.

Two crucial talismans are described: the "Daytime Corpse-Cutting Talisman for Swallowing" severs corpse Qi transmission, while the "Corpse-Worm-Slaying Ghost-Eliminating Talisman" specifically destroys disease-spreading corpse worms and specters. These talismans require devout application—careless handling or disclosure risks divine retribution.

(Note: The mentioned "Tianpeng's Demon-Slaying True Method" refers to the exorcism techniques of Marshal Tianpeng, one of the Four Saints of the North Pole in Daoism; "ritual protocols" denote standardized Daoist ceremonial procedures; "sacrificial rites" collectively describe Daoist worship ceremonies.)

This passage explains the usage methods and drawing rituals for two types of Daoist talismans (fulu).

For healing talismans: The completed talisman should be placed in a clean box with pure water before the patient. Another person must hold the talisman paper and drop it into the water. If the talisman sinks within seven days, it signifies the malevolent spirits or insect poisons have been eliminated, and the patient will recover immediately. If it floats, recovery will be slower. This efficacious method should not be casually taught to outsiders.

The detailed ritual for drawing the "Supreme Purple Court Talisman" requires: Burning incense before creation, performing the Gangbu stepping patterns (a Daoist ritual footwork), and silently reciting incantations. Visualize the Five Direction True Lords (guardian deities of the five directions) manifesting, transforming their radiance into qi that enters the inkstone. At this point, the inkstone becomes a Black Dragon Pool, the ink transforms into weapons, and the brush turns into a divine sword. Grind the ink by rotating left and right forty-nine times each, silently reciting different mantras (including the Heavenly Peng Spirit Mantra and Twenty-Eight Constellations), while visualizing the inkstone emitting dazzling light. Then form the Jade Emperor Hand Seal (a mudra gesture), chanting over the brush: "As Heaven and Earth take form, this divine brush sweeps away ten thousand ghosts." Depending on whether it's a yin or yang day, the brush must either draw three strokes or tap three times on the table.

Talismans have two forms: dispersed and gathered. The dispersed form describes the movement of the Five Phases (Earth, Water, Fire, Metal, Wood) and the assistance of various deities (Thunder Fire, Six Ding Spirits, White Tiger, etc.), with each rotation having different effects, ultimately commanded by the Jade Emperor (supreme Daoist deity).

The gathered form talisman must be drawn on separate paper. For usage, choose between two methods: First, burn and ingest the talisman on specific days—thread it on a needle and burn to ashes during quiet nights. Second, prepare a purified chamber, place oil lamps according to male-left/female-right positions, and perform healing invocations for the patient. The entire ritual emphasizes purity and devotion, harnessing divine power to exorcise maladies.

This scripture primarily elucidates several talismanic (fulu) methods in Daoism for treating illnesses and exorcising malignant influences.

The first method addresses epidemic diseases: The patient should sit quietly facing the direction corresponding to their birth year in the Chinese zodiac system. The talisman is burned to ashes and consumed with ritually empowered water. After ingestion, the patient may experience visions of spectral entities bidding farewell in a trance state—at which point the names of these apparitions should be inquired. Alternatively, insects may emerge from the body, which must immediately be captured, fried in oil, then cast into flowing river water to completely sever the contagion's transmission.

Next is the "Chant-Water Treatment for Consumptive Disorders" (applicable to various miscellaneous ailments): Recite specific incantations seven times while facing either the sun or the Big Dipper's direction, then blow qi into the water. This empowered water, used in conjunction with talismans, expels parasitic entities. After the patient discharges the insects, they must daily consume the "Three Radiances Talisman" at dawn and "Five Thunder Talisman" at dusk to purge toxins accumulated in the five viscera, achieving full recovery within one month. During treatment, patients must abstain from emotional agitation, sensual desires, and raw/cold/greasy foods.

Finally, the text recounts the origins and efficacy of the "Five Thunder Numinous Talisman": The author Miaozong received this talismanic set over twenty years prior, proving remarkably effective against critical conditions, ghost pregnancies in women, abdominal masses, and other intractable disorders. Detailed instructions describe visualizing southern thunder-fire and the Fiery Emperor (Yandi) riding a flaming chariot during talisman inscription, accompanied by specific incantation sequences (including eight steps like "opening heaven's gate" and "closing earth's portal"), concluding with six-star sigils overlaying the talisman.

These methods uniformly emphasize synchronized ritual movements, directional orientation, and visualization techniques, embodying the Daoist talismanic healing principle of "unifying form and spirit" (xingshen heyi).

When ingesting talismanic charms (fulu), one may boil seven peach leaf hearts or seven peach kernels to make a decoction, then swallow it while facing south. This method purges impurities from the five viscera.

Regarding talisman inscription techniques: If the illness is located above the heart, the brushstroke should ascend; if below the heart, the brushstroke should descend.

For the "Ghost-Seeing Eye-Opening Talisman": Prepare three talismans before the ritual. Ingest one during the ceremony, and the remaining two after completion. Before swallowing, recite the incantation seven times: "The sun is my father, the moon my mother, the five planets my elder brothers. I wield this divine talisman to capture ghosts and spirits—swiftly manifest as decreed!" Even without seeing spectral forms, one will hear their voices.

Another method: After the ritual, inscribe a talisman with cinnabar under lamplight, burn it to ashes, and mix into a water bowl. Washing the eyes with this water reveals ghosts; washing the ears lets one hear them speak. Particularly effective against ghostly harm (incantation as above).

Yin and Yang talismans follow calendrical selection: Yang days for Yang talismans, Yin days for Yin talismans. The talismanic text references celestial titles like "Great Sage of the Central Palace" and "Swift Immortal Courier," along with three guardian generals—Upper Origin's General Tang, Middle Origin's General Ge, and Lower Origin's General Zhou. The Yang talisman specifically invokes the deity "True Warrior Great Sage Zhuo Li Xiang."

The Celestial Unity Numinous Talisman mentions the paramount "Celestial Unity Noble Deity," along with the Three Officials (Heaven, Earth, Water), Lord Laozi (Taishang Laojun), and the Central Yellow Elder. It claims command over 800,000 celestial troops—including the twenty-eight lunar mansions (Kui Star among them), the nine luminaries, and the nine palaces with eight trigrams—to suppress corpse-demons. Inscription requires directional alignment: brushstrokes follow the cosmic pattern of Azure Dragon (left), White Tiger (right), Vermilion Bird (front), and Dark Warrior (back).

When drawing the Fire Bell Talisman (Huoling Fu), the brushstrokes must undergo four transformations, each requiring focused visualization (cunxiang) of true Qi (primordial energy) of corresponding colors being blown into the talisman. This type of talisman is primarily used for exorcism and healing.

Before drawing the talisman, visualize yourself transforming into flames that fill the entire room. If the talisman is for another person, also imagine fiery light clearing the path ahead. For use, the talisman ashes can be mixed with water for ingestion or carried on one's person to eliminate all evil influences. While drawing, recite the following incantation:

"Supreme Fire Bell Talisman, essence of the Flame Emperor (Yandi, god of fire), your radiant lightning illuminates the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure celestial realms). Flames stretch ten thousand li, demons perish in form and spirit. With one stamp of the divine seal, evil turns to ashes. The Three-Five Generals (Daoist guardian deities) lead celestial troops to purge heaven and earth, ceaselessly slaying ghosts. As the flying talisman circulates, crowned by the Five Stars (representing the Five Phases), it hurls flames to exterminate countless demonic essences. The foul energies of the Six Heavens (realm of ghosts) are handed to celestial soldiers for disposal. The Five Numinous Elders (Wu Ling Zhenlao, protectors) are my root masters, their divine powers unobstructed, commanding all spirits. Malevolent ghosts vanish, inauspicious forces retreat. The Nine Laws of the Central Yellow Emperor (Zhonghuang) shake the four directions, leaving no trace of lurking impurity. The Five Pestilences and Seven Infections—all can I destroy. What spirit dares disobey? What ghost dares spy? Fengdu (hell) executes their forms, the Northern Dipper (Beidou) severs their lifelines. One stroke of the divine seal, ten thousand ghosts disperse. Urgently, urgently, in accordance with the statutes!"

For the Northern Emperor Talisman (Beidi Fu): On the nights of Gengshen or Jiazi days, face north with burning incense, tread the Gang Steps (ritual Daoist footwork), and gather unyielding Qi to write. While drawing, silently recite seven times: "Heaven round, earth square, six tones and nine regulations. With one divine brushstroke, ten thousand ghosts perish. Urgently, urgently, in accordance with the statutes!" Then exhale Qi onto the brush tip and recite again.

The talismanic text references a complete pantheon including: the Three Officials' Great Emperors (Generals Tang, Ge, and Zhou of the Upper, Middle, and Lower Primordial realms), the Four Directional Sacred Animals (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise), the Twenty-Eight Lunar Mansions (constellations like Jiao, Kang, Di), and standard Daoist boundary-setting phrases like "open heaven's gate, close earth's door." These elements exemplify the Daoist talismanic tradition of mobilizing celestial powers to combat evil forces.

This scripture records Daoist talismanic rituals (fulu) for exorcism and healing, primarily detailing two types of talismanic methods.

The first is a talisman for treating disturbances by evil qi. The procedure involves writing the talisman in cinnabar, reciting incantations, then burning the paper to ashes and mixing it with ritual water boiled with peach and willow branches before bedtime. When giving the talisman to another, one must recite the "Northern Thearch Spirit-Summoning Incantation," a secret chant invoking the power of the Northern Emperor of Purple Tenuity (Ziwei Dadi). The text then lists the names of several major Daoist deities, including the Three Officials (Heavenly Official, Earthly Official, and Water Official), the Four Directional Spirits (Azure Dragon, White Tiger, etc.), and the Northern Emperor of Purple Tenuity with his celestial retinue. These deities possess formidable exorcistic abilities, capable of "piercing demon hearts and splitting demon bellies." The passage further mentions thirty-six types of baleful qi (celestial baleful qi, earthly baleful qi, etc.) and the Sixfold Thunder Method, where rotating the talisman disperses evil influences.

The second is the "Great Fire-Bell Talisman," which mobilizes the fire of the Five Phases (Wood, Fire, Earth, Metal, Water). To use it, the practitioner must first perform the Seven-Star Steps (a Daoist ritual footwork), then summon flames from the five directions (azure, red, white, black, and yellow fire), along with the fiery power of the twelve two-hour periods and twenty-eight lunar mansions. Finally, the Northern Emperor is invoked to lead celestial troops and thunder deities in expelling malignant forces with blazing fire.

Both talismans conclude with the phrase "Swiftly, swiftly, in accordance with the statutes and ordinances!"—a common Daoist incantation indicating immediate enforcement of divine command. The entire ritual employs talismans, incantations, and cosmic pacing (bugang) to harness the power of celestial and earthly spirits for exorcism and healing.

This passage describes the ritual process of creating and using Daoist talismans (fulu) for exorcism and warding off malevolent forces. The ritual master must first engage in visualization (cunxiang), imagining celestial fire descending into the vermilion ink and brush, ensuring the drawn talismans will take immediate effect when placed in haunted locations.

The procedure for crafting the "Iron Fan" talisman begins with forming the Merit Officer hand-seal (Gongcao Yin), stepping in the Gang star pattern (special ritual footsteps), while mentally transforming the writing desk into an altar, the paper into ritual silk, the ink into a hundred medicines, and the brush into a sharp blade. The practitioner then draws in the seven colored Qi (vital energies) from the Big Dipper stars, exhaling them into the inkstone. Grinding the ink involves twelve left rotations corresponding to the Twelve Monthly Generals, followed by twelve right rotations matching the Twelve Hour Deities—totaling twenty-four revolutions symbolizing the twenty-four solar terms. While inscribing, one recites: "Heaven and Earth observe their order, divine commands hold authority, sacred light descends, all ghosts disperse—obey this decree immediately!"

Talismans manifest in two forms: "dispersed" (sanxing) and "gathered" (juxing). For the dispersed form, incantations open the Celestial Gate and seal the Earth Portal across nine transformative stages to subdue different ghostly entities: first capturing City Gods (Chenghuang), then Earth Deities (Tudi Shen), ancestral spirits, up to the ninth stage subduing wandering souls across the Nine Provinces. The ritual summons the Three Yuan Generals (Tang, Ge, and Zhou) who respectively apprehend, bind, and execute ghosts.

For the gathered form, the Ghost-Slaying Incantation is recited: "The divine blade of the Supreme Lord Lao (Taishang Laojun) shakes the three thousand worlds, the dharma-water penetrates ghostly hearts to dissolve them. Heed this warning—surrender immediately or celestial troops will eradicate your roots." The ritual concludes with forming the North Emperor Hand-Seal (Beidi Jue) and exhaling vital Qi.

Soul-Summoning Talismans similarly alternate between dispersed and gathered forms, harnessing the powers of the Moon and Sun along with the Twenty-Eight Lunar Mansions (including star deities like Tanlang and Jumen). Five directional spiritual energies are channeled into these talismans. The Black Slaughter Talisman specifically requires the North Emperor Hand-Seal to subdue violent specters. The entire ceremony integrates Daoist cosmology—stellar patterns, seasonal nodes, and the Five Phases (Wuxing)—transforming natural energies into exorcistic power through talismanic art.

This scripture primarily documents several types of Daoist talismans (fulu) along with their drawing methods and usage instructions, including talismans for household protection, childbirth assistance, and disease treatment. Here is the modern interpretation:

The first is the "Black Killer Numinous Talisman," used for household protection and exorcism. The talisman must bear specific symbols of the Celestial Stem (the Big Dipper) and command characters indicating yin-yang dates. When activating it, recite the incantation: "The Black Killer Numinous Talisman pacifies the dwelling and secures the dragon, expelling the five plagues and seven infestations (various epidemic diseases)—all disease-spreading ghosts, newly deceased or long-departed spirits, male and female injections (malevolent entities), corpse-transmitting and lingering attachments (various evil hauntings), mountain demons and spring stones, those clinging to grass and wood—all unrighteous spirits must depart swiftly." After recitation, draw the Big Dipper's authentic Qi (vital energy) and blow it onto the talisman.

Next is the "Childbirth Hastening Talisman," used to aid smooth delivery. When drawing it, gather Qi from the eastern sun, form the Dragon Hand Seal (a mudra), and begin painting from the Yin position (northeast) to the Shen position (southwest). The incantation states: "The sun's radiant light illuminates the ten directions; the mother is destined for delivery. Aligned with the sun's power, transforming female to male (signifying smooth childbirth), all spirits are pacified, and life is prolonged." When using it, also draw the Three Lights' (sun, moon, stars) Qi and blow it onto the talisman.

For talismans that hasten childbirth while also treating bone obstructions (fishbone stuck in the throat) or internal abdominal illnesses, the practitioner must visualize transforming into the form of the "Supervisor of Birth Great Spirit" or "Exorcism Courtyard Envoy" (Daoist deities) to amplify their spiritual power.

Lastly, the "Fire Wheel Talisman" must be drawn during the noon hour on a Fire Day (a day governed by the Fire Phase in the Five Phases). If a Fire Day is unavailable, a Yang Day (odd-numbered day) may suffice. During activation, visualize becoming Celestial Master Zhang (Zhang Daoling, founder of Daoism), form the Golden Spear Seal (a mudra) with the left hand, face the sun, and recite the incantation.

These talismans follow strict usage protocols: drawing must begin and end at specific directions, accompanied by hand seals, visualizations, and Qi-blowing techniques. Timing and orientation must also align with the situation. For example, the childbirth talisman should be ingested by the mother facing north with flowing water, while the Thunder Lord Seal (a mudra) is used when dispatching the talisman.

This scripture records two Daoist ritual methods: the Talismanic Method of the Fire Virtue True Lord (Huode Zhenjun) and the Healing Method of Tianpeng.

The section on the Fire Virtue True Lord’s method describes a ritual for drawing a fire talisman (Fulu). First, face the sun and write the character "fire" (火) in gold ink while silently reciting the name of the Fire Virtue True Lord of the South, Yinghuo Zhenjun. Then write a second "fire" character, invoking the Myriad-Responsive Red Emperor True Lord (Chidi Zhenjun), and a third while reciting the names of all three True Lords. Next, inhale three strands of fire Qi (vital energy) from the sun through the nose, visualizing them entering the heart. This is followed by the practices of "scattering the form" (dispersing the body) and "gathering the form" (reassembling it). When inscribing the talisman with cinnabar on red paper, one must visualize the sun’s radiance and the fiery Qi of the south being channeled into the talisman.

The Healing Method of Tianpeng details the ceremonial protocol for venerating Marshal Tianpeng (Tianpeng Yuanshuai). Tianpeng is a general under the Great Emperor of the North Star, Ziwei Dadi. His true form is the ninth star of the Big Dipper and an emanation of the Golden-Browed Elder Lord (Jinmei Laojun). On the 5th and 25th days of each lunar month, when Tianpeng descends, an altar must be prepared with offerings of pure water, a sword, an incense burner, and other ritual items. During the Three Origins Festivals (Shangyuan, Zhongyuan, and Xiayuan), a seven-star lamp is also lit.

To perform the ritual, one must first adopt the "firm grasp" hand-seal (Wogu), close the eyes to stabilize the spirit (Shen), tap the teeth, and sound the "celestial drum" (a technique for awakening inner energy). Next, visualize the five Qi of the internal organs transforming into the five directional deities, forming the Demon-Subduing Seal. When invoking Tianpeng, one must envision the sun and moon flanking the body, while the Great Emperor of the North Star and the True Lords of the Seven Stars manifest. Finally, visualize Marshal Tianpeng descending in majestic golden armor, leading an army of 300,000 divine soldiers.

This passage explains the recitation methods and taboos surrounding the "Heavenly Peng Divine Incantation" in Daoist practice. First, one must knock the teeth thirty-six times, then press the middle section of the left middle finger (known as the "ghost eye") while reciting the incantation. The incantation primarily invokes Marshal Tianpeng and his celestial retinue (such as the Nine Origin Fiery Youth and the Five Ding Commanders) to slay demons, eliminate evil, and provide personal protection.

When reciting the incantation, one must observe certain precautions: in ordinary practice, the word "kill" should not be uttered to avoid harming innocent spirits. The incantation must be recited ten thousand times to achieve full efficacy. Normally, one knocks the teeth once every four characters, but in emergencies, the process may be simplified. If malevolent spirits cause disturbances, one should sit upright, recite the incantation three times, knock the teeth seven times before and after, and the offending spirits will be blinded and destroyed. This incantation was originally a secret transmission from the Northern Emperor (the Great Emperor of the North Star, Ziwei).

The scripture emphasizes that recitation must be performed with single-minded concentration and must not be mixed with heterodox arts, lest it provoke the wrath of the Six Heavens' malevolent deities (referring to unrighteous spirits). Should anyone mock this divine incantation, Marshal Tianpeng will drive them to madness, drowning, or even bring calamity upon seven generations of their ancestors. This demonstrates the immense power of the incantation, demanding utmost reverence in its use.

The passage also details the "Heavenly Peng Ghost-Pursuing Method": the ritual master must first draw three breaths from the supplicant, then tread the steps of the Big Dipper (known as "pacing the stars and treading the Dipper"), beginning at the Dipper’s mouth, moving through the northeast (chou position) to the southwest (wei position), and concluding at the Dipper’s mouth. Throughout the process, the practitioner must engage in focused visualization (cunxiang) of the Dipper’s mouth.

This scripture illustrates Daoist methods of exorcism and disaster prevention through specific rituals and incantations, stressing the importance of sincerity and concentration while warning of severe consequences for mishandling esoteric practices.

This scripture describes the ritual procedures of Daoist exorcism and healing, along with methods for drawing talismanic charms. When performing the ritual, the priest must first undergo a series of visualization steps (存想): envisioning the Big Dipper (斗杓) pointing the way to summon celestial officials and issue commands; then mobilizing celestial troops from the Chen position (southeast) and earthly troops from the Wu position (central earth position). After pacing thirty-six steps, they further invoke the mountain deities of the Five Sacred Peaks, the Three Luminaries (sun, moon, and stars), along with the City God (城隍), Earth God (土地神), and bridge guardian spirits to accompany them to the patient's home.

Upon arriving at the patient's doorstep, the priest first uses a Minor Gongcao Talisman (小功曹符) to announce their arrival, then employs the Liya Lidu Seal (立牙历毒印) to mark the Zi-Wu positions (north-south axis of the Dipper). If the malicious spirits still refuse to disperse, the priest must silently visualize a vast black ocean and use the Xitiegui Seal (系铁鼓印), imagining divine dragons descending. Next, they visualize the Three Officials (天官, 地官, 水官) of the Three Realms, request assistance from the City and Earth Gods, and finally mobilize the troops of the Five Sacred Peaks' Lords (五岳府君) for a comprehensive search and capture.

When drawing the talisman, the priest must first gather the righteous Qi (气) of the Heavenly Gang (天罡, the Dipper's energy), visualizing their own transformation into Marshal Tianpeng (天蓬大将), the Daoist guardian deity. To their left rides a Kui Dragon (夔龙, the one-legged divine dragon), while to their right stand the protective generals of the Six Jia and Six Ding (六甲六丁). The brush is imagined as a sword, the paper as an iron plate. While grinding the ink, the priest recites the Tianpeng Incantation seven times, blowing a breath of Heavenly Gang Qi into the ink after each recitation. Only when the entire brush's ink is exhausted is the talisman complete.

The subsequent "scattered forms" section depicts Marshal Tianpeng's various manifestations for expelling ghosts: Generals Tang, Ge, and Zhou (唐将军, 葛将军, 周将军) of the Upper, Middle, and Lower Primordial periods all ride Kui Dragons; Marshal Tianpeng chains ghosts with iron pillars, glares at them with furious eyes, and nails their eyes with long spikes. The Three Heavens' troops deploy thousand-foot-long venomous dragons and snakes, while the marshal sweeps his sword to sever ghostly limbs. Finally, the Eight Trigrams (八卦) positions (Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui) are invoked to command malevolent spirits to depart immediately—or face execution by the Kuigang (魁罡, the Dipper's Judge and Executioner stars).

The "gathered forms" section recounts the story of Perfected Person Deng Ziyang (邓紫阳真人) from Tang Dynasty Magu Mountain (麻姑山, named after the immortal Magu). For five years, he diligently practiced Fengdu (酆都, underworld) arts in a mountain cave, ceaselessly reciting the Tianpeng Divine Incantation day and night. On the moonlit night of the Shangyuan Festival (上元节, 15th of the first lunar month), as he burned incense in prayer, a piece of plain silk suddenly descended from the heavens, revealing black talismanic script that radiated brilliant light. This account illustrates the divine origin of the Tianpeng talismanic tradition.

During meditation in his quiet chamber, Master Ziyang suddenly witnessed a streak of purple light flash into the room and vanish instantly, marveling at this unfathomable divine manifestation. As he deepened his meditation, he entered a trance where he dreamed of a celestial warrior clad in armor and wielding a sacred sword. This divine being identified himself as one of the Six Ding Messengers of the Northern Heaven, sent by the Jade Emperor to bestow upon Ziyang thirty-six mystical talismans (fulu) written in black seal script, with special warnings about the taboos surrounding two particular charms.

The thirty-six divine talismans of Marshal Tianpeng are now rarely practiced. Though related texts circulate in the world, most contain only thirty-six isolated characters, lacking the crucial instructions for their combined application. The author reveals having received the complete transmission, noting these charms produce particularly potent effects when used in specific configurations.

Several key talismans and their applications are then detailed:

The first "Tianpeng" talisman requires visualizing azure Qi from the fifth star of the Northern Dipper descending into the ritual brush. This charm can demolish unholy temples, suppress all malignant spirits and ghosts, even subduing corpse-transformed demons. When drawn with sincere devotion and worn, myriad specters will disintegrate upon sight.

The second "Jiuyuan Shatong" talisman demands visualization of black Qi from the Northern Dipper's sixth star. It specifically treats madness and frenzied wandering caused by demonic possession—evil entities flee automatically when this charm is worn.

For the third "Wuding Dusi" talisman, one must channel violet Qi from the fifth star. It cures malaria and epilepsy instantly upon ingestion by the afflicted.

The fourth "Gaodao Beiweng" talisman requires yellow Qi from the seventh star. Wearing it attracts favor from nobility and high officials.

The fifth "Qizheng Baling" talisman involves visualizing azure Qi from the fourth star. It specifically treats plagues, miasmas, eye diseases, and headaches—effective immediately upon application.

The final "Taishang Haoxiong" talisman requires red stellar Qi. All these charms must be activated through precise stellar visualizations and Qi channeling to achieve their full potency.

This scripture records several Daoist talismans (fulu) along with their methods of creation and effects. Each talisman must be drawn under specific conditions: first, the practitioner must visualize the corresponding star of the Big Dipper (such as the fourth or second star) and channel that star's distinctive Qi (such as red or yellow energy) into the brush before inscribing the talisman.

The first talisman enhances military strength—when worn, it ensures victory over enemies, expels evil spirits and demons, and subdues mountain goblins. It specifically mentions curing bites from venomous creatures like tigers, wolves, and snakes; simply applying the talisman to the wound or ingesting it immediately relieves pain and swelling.

The second talisman connects with the Great Deities of the Five Sacred Mountains, bringing auspiciousness to officials and commoners alike. The third repels demonic disturbances, converting those with malicious intent into allies and averting disasters. The fourth talisman is unique—it states that this talisman can only be used in the presence of the Jade Emperor (Yuhuang Dadi); mortals who attempt to wield it will invite misfortune instead.

The fifth talisman specifically counters ghosts who died violent deaths and cases of corpse possession. Upon seeing this talisman, such spirits will flee ten miles away. The sixth also emphasizes that it must not be carelessly employed in the mortal realm. The seventh assists in obtaining official positions and salaries; wearing it prevents nightmares and maintains physical and mental health. The final talisman resolves theft-related misfortunes, transforming evildoers by changing their hearts.

All these talismans emphasize the necessity of channeling the authentic Qi of the Big Dipper during creation. Certain advanced talismans (like the "Strict Chariot and Kui-Dragon" or "Mighty Sword of Divine Kings") explicitly forbid unauthorized use by mortals, warning of karmic backlash. The text embodies the Daoist talismanic principle of "using righteousness to overcome evil," while reflecting ancient reverence for celestial powers.

This scripture records nine important exorcism talismans (fulu) in Daoism and their methods of application. Each talisman requires visualization of specific qi from the Big Dipper deities and divine general manifestations:

The first "Devour Demons/Consume Ghosts" talisman involves visualizing the black qi of the Big Dipper's seventh star, drawing power from the Great Black Slayer General. It can bind thieves, immobilize boats, expel madness-inducing evil spirits, and suppress malevolent ghosts from ancient tombs.

The second "Horizontal Body/Drink Wind" talisman requires contemplation of the white qi from the Big Dipper's fifth star, supported by twenty-four great divine generals. Specifically effective against tree spirits and stone demons, simply inscribing and posting this talisman prevents such entities from causing mischief.

The third "Azure Tongue/Green Teeth" talisman involves visualizing the purple qi of the Big Dipper's second star with the power of the Great Solar-Lunar Deity Kings. It resolves legal disputes, slander, and sudden misfortunes.

The fourth "Four-Eyed/Old Sage" talisman requires visualization of the red qi from the Big Dipper's sixth star, commanded by the Four-Eyed Old Sage Deity King leading a million divine troops. It treats ailments caused by invasive evil qi - ghostly pregnancies, malignant growths, abscesses and pains - with quick results whether ingested or applied externally.

The fifth "Celestial Guardian/Mighty Warrior" talisman also utilizes the sixth star's qi, protected by the Great Celestial Guardian General. It specifically cures demonic possessions, systemic evil qi pains, dizziness and blurred vision.

The sixth "Majestic South/Subdue Malice" talisman involves visualizing the yellow qi of the Big Dipper's seventh star with power from the Great Majestic South General of Shangqing. It subdues hundreds of ghosts and promotes filial piety and harmony within families.

The seventh "Celestial Steed/Quell Violence" talisman requires visualization of the wrathful visage of the Great Celestial Steed General and the purple qi of the Big Dipper's third star. It summons the Five Sacred Mountain deities to capture evil spirits and dispel demonic miasma.

The eighth "Majestic North/Holding Blades" talisman involves visualizing the Majestic Northern Deity descending from the Big Dipper, then contemplating the "fire chariot" qi of the Big Dipper's eighth star. Specifically treating children's spirit possessions, it ensures safety whether worn or ingested.

The ninth "Thirty/Myriad Troops" talisman draws power from 300,000 divine soldiers and Marshal Tianpeng, indicating its tremendous potency. These talismans all require specific visualization methods to channel the corresponding stellar deities' qi into the brush during inscription, with application methods (ingestion, wearing, or posting) chosen according to specific circumstances.

This scripture records several methods for creating Daoist talismans (fulu) and their efficacies, all involving visualization of the Big Dipper or the essence of the sun and moon to draw spiritual sigils.

The first talisman requires visualizing the yellow Qi (vital energy) of the North Pole Emperor and the seventh star of the Big Dipper, channeling this energy into the brush when drawing. Wearing this talisman can ward off temple deities and ensure safety in dangerous situations. The text specifically notes its ability to "repel corpses for a thousand li," indicating its power to prevent disasters caused by corpse transformation.

The second type is drawn by visualizing the red Qi within the Big Dipper, specifically effective against epidemic miasmas. Carrying it during night travel dispels fear and protects the hun and po (ethereal and corporeal souls) from disturbances.

The third talisman utilizes the yellow Qi of the Big Dipper's sixth star to expel haunting ghosts, including misfortunes caused by household deities like the Kitchen God or Well Spirit. It works whether carried on one's person or affixed to relevant locations.

The fourth type is unique—it requires visualizing the weapons of the Five Directional Heavenly Emperors and the moon's radiance, infusing this energy into water to draw the talisman. This enchanted water treats insect bites, poison, and various sores when used to wash the affected area.

The fifth addresses internal ailments. Drawn with the yellow Qi of the Big Dipper's sixth star, it treats abdominal distension, ghost-Qi possession, shortness of breath, pain, and indigestion.

The sixth is the Golden Axe Ghost-Slashing Talisman from Marshal Tianpeng's divine generals, visualized with the cyan Qi of the Big Dipper's second star, specifically for joint and bone pain.

The seventh involves moonlight essence visualization, empowered by the energy of General Langli under the Northern Emperor's command. It slays various spirits and is particularly effective against nightmares—consumed as written or applied externally.

The final type belongs to the Southern Flame Emperor, drawn with visualized solar Qi. It treats chronic conditions: toxic sores, insect wounds, scorpion stings, madness, burns, scalds, and traumatic injuries—also administered orally or externally.

These records detail several Daoist talismans (fulu) and their efficacies, all requiring the invocation of the Big Dipper's celestial energies. Each talisman demands the assistance of specific deities and the visualization (meditative focus) of Qi from particular stars being channeled into the brush during inscription.

The first is called the "Four Luminaries Bone-Shattering Talisman": It requires the assistance of the North Pole Emperor's emissary and visualization of the black Qi from the Big Dipper's fifth star (Lianzhen). This talisman specializes in neutralizing curses and poison—when drawn and either worn or ingested, toxins are immediately expelled and curses dissolved.

Second is the "Heavenly Guardian Extermination Talisman": It calls upon the Four Luminaries Merit Officials (Daoist guardian deities) and visualization of the azure Qi from the Big Dipper's second star (Jumen). Effective against locust plagues and rodent infestations, simply mounting this talisman on bamboo poles causes pests to perish.

Third is the "Divine Might Single Strike Talisman": Invoking the Heavenly Guardian General with visualization of the imperial azure Qi from the Big Dipper's fifth star. Designed to subdue rebellious spirits and monstrous birds, its effects manifest instantly when used to suppress disturbances.

Fourth comes the "Ten Thousand Ghosts Self-Dispersing Talisman": Requiring the Great Black Slayer General's aid and visualization of the Big Dipper's crimson Qi. It dispels all manner of specters, even dislodging deities from ancient shrines. Should these beings submit willingly, corresponding spiritual responses will occur.

The fifth is the "Thirty-Six Generals United Campaign Talisman": Visualizing the Black Slayer Qi from the Taiwei Enclosure while summoning all thirty-six divine generals. This supreme talisman overwhelms all disobedient spirits, demons, and anomalous creatures, forcing their complete dissolution.

The scripture concludes with solemn admonitions: Practitioners obtaining these authentic methods must uphold them with utmost sincerity, strictly adhering to visualization techniques during inscription for efficacy. These must be cultivated in secrecy without negligence, and never casually transmitted to non-initiates—transgression risks calamitous repercussions.