《太上助國救民總真祕要》Vol. 4

This passage records the esoteric talismanic methods from the Shangqing Hidden Text of Marrow and Spirit Scriptures transmitted by Celestial Master (Tianshi) Ye Fashan, a renowned Tang dynasty Daoist priest. The original compiler, Master Yuanmiaozong, expanded the traditional system of nine standard talismans by adding ten new ones, compiling them into a middle scroll to enrich the ritual practices.

The text provides detailed descriptions of two significant talismans:

The first is the "Flying Swift Talisman of the Fiery Bell Valiant General," divided into dispersed (step-by-step) and condensed (complete) forms. When drawing this talisman, the practitioner must first invoke the Three Pure Ones (Sanqing, the highest Daoist deities) to open the celestial gate, mobilize the power of the Five Phases (Wuxing—Wood, Fire, Earth, Metal, Water) star lords and the Twenty-Eight Lunar Mansions, and summon the thunder deities, dragon spirits, and celestial soldiers to lay down a heavenly net for capturing evil spirits. Notably, the text emphasizes invoking the assistance of the three divine generals—Tang Hong, Ge Yong, and Zhou Wu.

The second, the "Great Unity Star-Rushing Evil-Subduing Talisman," is similarly documented in stages. It requires summoning the Six Jia and Six Ding (Daoist guardian generals), the Three Officials (Heavenly, Earthly, and Water Officials), and drawing upon the spiritual energy of the Azure Dragon and White Tiger. The practitioner must form the Purple Tenuity Seal (a Daoist hand mudra) and align with the celestial direction of the "Heavenly Gang" constellation. Black ink is used on auspicious days, while cinnabar is employed on yang days. The ritual must be accompanied by the "Pacing the Stars and Treading the Dipper" (a Daoist ceremonial movement) and the incantation: "Heavenly Gang’s Seven Stars, Three Heavens’ Divine Soldiers... Jade Purity’s Attendant Messengers of Flying Talismans." This complete ritual framework ensures the summoning of divine generals to subdue malevolent forces.

The scripture concludes with a special note: except for the yin talisman in the condensed form, which must be written in black, all other talismans should be inscribed in cinnabar. These talismans were primarily used in religious activities to aid the state, benefit the people, and exorcise evil spirits, reflecting the characteristic fusion of astrological observation, Five Phases theory, and divine worship in the Daoist Fulu (talismanic) tradition.

This talismanic ritual outlines a complete exorcism procedure. The Daoist priest must employ sacred talismans (Fulu) at specific celestial hours, summoning heavenly deities (such as the Meritorious Officers on Duty and the Ghost-Slaying Troops of the Northern Emperor) to capture malevolent entities. The method involves holding the talisman while stepping (Bugang, "Pacing the Dipper") in the pattern of the Big Dipper—starting from the Celestial Gate (Tianmen) position, moving through the Tiankuai star position to the Earthly Door (Dihu), then circling the body via the Tiangang star position before returning above Tiankuai.

Key ritual steps include: burning the talisman to ashes followed by teeth-tapping seven times while reciting incantations; holding the ashes in the left hand while gripping a ritual sword (Jian) in the right, stepping back three paces to stand on the altar (Gang), and commanding the Meritorious Officers to swiftly depart for the designated location; directing the sword with a breath toward the target, then concluding by spraying water to activate the spell. This practice claims to connect with all realms—from the Celestial Gate to the Five Sacred Peaks (Wuyue) and the Four Great Rivers (Sidu: Yangtze, Yellow, Huai, and Ji).

The text notes that writing the talisman on twelve-foot yellow silk yields optimal potency, though simpler materials suffice for daily use. It emphasizes strict adherence to protocol for efficacy and identifies these two talismans—the Mountain-Shaking Talisman and the Great Dragon-Locking Talisman—as the most critical.

The Mountain-Shaking Talisman comprises a "dispersed form" (components) and a "condensed form" (complete figure). Its dispersed form invokes Heaven and Earth as parents, mobilizing thunder deities (the Three Officials: Heaven, Earth, and Water), seasonal thunderbolts, and the Great Divine King of Whirling Sands, boasting "ten thousand celestial troops" capable of shaking mountains. Its described power includes: the first stroke causing peaks to tremble, the second churning oceans, with no demonic entities (such as the Kui ghosts named) daring to resist.

Similarly, the Great Dragon-Locking Talisman has two parts. Its dispersed form lists high-ranking divinities like the Celestial Worthy (Tianzun), the Jade Emperor (Yuhuang), and the Five Thunder Generals, alongside auxiliary spirits like the Solar and Lunar Lords and the Thunder-Fire Heavenly Generals. It details subduing water demons with thousand-foot iron pillars and blazing celestial soldiers, while iron cavalry deities sever aquatic sources. Defiers face incineration by golden fire-bells (Jinhuoling), forcing water spirits into submission.

A final note specifies these talismans must be used on monthly "Construction Days" (Jianri, dates aligned with solar terms) after pacing the Dipper, adjusted to circumstances. The ritual exemplifies Daoist Fulu practices that integrate natural forces (thunder, mountains, waters) with celestial hierarchies.

This scripture describes several talismanic techniques (Fulu) for exorcising evil spirits from the Shangqing (Highest Clarity) tradition, a major Daoist school. The first is the "Mountain-Shaking Talisman": the practitioner must hold their breath with the tongue pressed against the palate while maintaining a specific mudra with the left hand. During inscription, incantations summon the Water Official and Earth Official (Daoist deities governing water and land domains) to command celestial generals in subduing demons harming villagers. Notably, the talisman must be painted on crimson silk, claimed to cause mountains to tremble and ghosts to flee.

Next is the "Dragon-Binding Talisman": engraved on iron plates and placed by waterways to block dragon-monsters, or submerged to slay rampaging water spirits. References to cyclical date combinations like Dinghai and Dingchou correspond to specific celestial generals in the sexagenary cycle.

The final "Storm-Riding Spirit-Capturing Talisman" requires distinct inscription sequences for yin and yang days, harnessing solar Qi (primal energy) and stellar deities' power. Visualizing oneself as a Shangqing master (high-ranking Daoist title), the practitioner uses white silk and cinnabar while forming middle-finger mudras, burning incense to invoke heavenly troops.

Recurrent terms carry deep significance: "Qi" denotes primordial life-force; the "Dipper" (Big Dipper constellation) serves as a ritual coordinate. These talismans exemplify Daoist integration of natural forces through ritual calligraphy, combining breathwork, hand-seals, and incantations—a multidimensional practice embodying the tradition's sacramental approach to cosmic harmony.

This scripture describes a set of Daoist talismanic techniques (Fulu) for exorcising evil spirits, divided into Yang talismans and Yin talismans. Yang talismans are used on Yang days (those with celestial stems like Jiazi), while Yin talismans are employed on Yin days (with stems like Yichou).

During the ritual, the master summons deities including the True Lords of Sun and Moon, the Celestial Warriors (Tian Ding), and the Six Jia Divine Generals to deploy an impenetrable celestial net. Utilizing divine powers like thunder-fire chariots and tempest winds, they swiftly proceed to capture troublesome ghosts and demons. The talismanic formulas consist of two parts: "dispersed forms" (scattered incantations) and "condensed forms" (complete talismanic shapes).

When inscribing the talismans, specific mantras and hand seals (special finger positions) must accompany the process: on Yang days, one turns left seven times while reciting seven-word true words and forms the Sun Lord seal; on Yin days, one turns right seven times with seven-word recitation and forms the Moon Lord seal. Each rotation corresponds to divine empowerment, such as "first rotation conceals the Six Spirits (Liu Shen), second rotation subdues the Four Killings."

The ritual requires precise pacing of the Dipper Steps (Bugang), with Yang talismans written in cinnabar and Yin talismans in ink. During inscription, one must absorb the solar and lunar essences (Jingqi) while reciting mantras like "The Dao's celestial pivot" seven times. Finally, affixing the talisman to a mirror surface forces evil spirits to manifest and be destroyed.

This talismanic method belongs to the secret arts of the Shangqing (Highest Clarity) tradition, primarily used for exorcism, disaster relief, and problem resolution. It demands strict adherence to Yin-Yang day distinctions and specific ritual protocols.

This scripture documents the specific procedures for a Daoist rainmaking ritual. The ceremony begins by presenting petitions to the Nine River Emperors (deities governing waterways in Daoism) and local water spirits to declare the intention for rainfall. If rain is naturally imminent, the deities will respond spontaneously; but during prolonged droughts, specific rivers, pools or lakes must be designated as ritual focal points.

Prior to the ritual, memorials must first be submitted to the highest Daoist deities—Shangqing the Great Emperor and the Jade Emperor—requesting imperial decrees to command local water palace officials to assist. Simultaneously, official documents should be dispatched to the Three Officials of Heaven, Earth and Water (Daoist deities governing the three realms), along with thunderstorm deities, notifying wind and rain masters to stand by.

During the ritual, the priest prepares cinnabar, purified brushes, and specially forged iron plates. At the appointed hour, the practitioner performs Gangbu (Daoist ritual footsteps) while tracing the Big Dipper's pattern, facing the Yuejian direction (a sacred orientation determined by lunar months) to inscribe talismans. Completed talismans must be wrapped in yellow silk and stamped with the "Dutian Fazu Seal" (an important Daoist ritual seal). A summoning document is also required, accompanied by the Tian Ding mudra (specific hand gesture) and incantations to invoke the Heavenly Warrior Guardians (protector deities), commanding them to press dragon kings for rain.

The final step involves casting the talisman into the designated water while reciting commands. The text emphasizes that all documents must bear ritual seals, and every procedure must be executed with precision. The mentioned "Shangqing Great Dragon-Binding Talisman" is specifically designed to summon dragon deities, with its dispersal incantation "vast heavens as cover, iron mountains as foundation" describing its power to encompass heaven and earth. The entire ritual requires three to five days of continuous practice within a specially consecrated ritual space.

This scripture records several types of Daoist talismans (Fulu) and their associated divine manifestations. It primarily explains the ritual procedures for crafting and employing these talismans to exorcise evil spirits, pacify water demons, and subjugate malevolent entities.

When creating the talismans, one must use cypress wood or iron plates measuring one chi two cun (approximately 40 cm) in length. The ritual begins with the "transforming sleeves" gesture (a ceremonial movement), followed by summoning the deities mentioned in the talisman text—such as the Direct Emissary (Zhifu) and the Three Officials (Sanguan). The practitioner then faces the direction of the Heavenly Gate (Tianmen), performs specific pacing steps called "Gazing at the Dipper and Treading the Guideline" (Wangdou Bugang), makes two counterclockwise rotations to enter the symbolic "Dipper's Mouth" (Doukou, representing the Big Dipper constellation), holds their breath, and inscribes the talisman with cinnabar ink. Upon completion, the talisman must be handed over to the Celestial Warriors (Tian Ding Lishi, divine guardians) while forming the specific hand seal (Tian Ding Jue) and verbally stating the specific purpose of the operation.

These talismans can be deployed to exorcise water demons from rivers, lakes, or deep pools. When activating them, the practitioner must accurately report all details to the Patriarch Supreme Clarity Emperor (Shangqing Dadi) and the Jade Emperor (Yuhuang Shangdi)—any mistake in this process is forbidden. Official documents must also be issued to notify relevant water deities (such as river/ocean officials and the Nine River Emperors), followed by retracing the Big Dipper steps to summon the Celestial Warriors as escorts for the talisman. When casting the talisman into water, one must retreat swiftly to avoid being startled by the ensuing thunderclaps and surging waves.

The scripture further describes three types of Talisman Emissaries (divine manifestations):

1. The Swift Flying Emissary: Wearing a ceremonial crown, riding a dragon, wielding a sword, and clad in golden armor with red robes. This emissary enters households to expel ghosts and remove corpse contamination.

2. The Evil-Capturing Emissary: With disheveled hair, bearing a sword, and dressed in black robes and armor. Capable of entering water palaces to seize demons, this emissary may cause nocturnal restlessness if placed in a person's birth-direction (Benming position).

3. The Dragon-Binding Emissary: Possessing three eyes, wild hair, silver armor, and mounted on a golden-winged bird (manifestation of the Vermilion Bird). Specialized in subduing water monsters, flood dragons, and similar creatures, preventing them from approaching the talisman's location.

These talismans serve primarily for controlling aquatic malevolence, healing illnesses, and protecting communities—core activities of Daoist worldly salvation. Their employment demands strict adherence to ritual protocols and taboos.

This scripture records several powerful Daoist talismans (fulu) that invoke the assistance of divine generals when used, but emphasizes they must not be employed recklessly.

The first is the Mountain-Shaking Talisman, which summons a four-eyed, eight-armed divine general riding a fire dragon upon black clouds, leading three thousand celestial troops. This talisman can penetrate the earth and shake mountain ranges—even the Five Sacred Mountains could be toppled by its storm-like power. A stern warning is given against its casual use.

The second is the Spirit-Capturing Talisman, which calls forth a wild-haired general in golden armor with flaming eyes, wielding a demon-slaying sword while riding lightning-fast fire clouds. It can apprehend ghosts and deities, even shattering mountain spirits and metal-elemental creatures.

The third is the Yin Talisman, whose messenger wears an ancient headscarf (futou) and black embroidered robes while brandishing a sword, leading troops to hunt down and utterly destroy spectral entities.

The fourth is the Yang Talisman, whose similarly dressed messenger wears purple embroidered robes instead, commanding soldiers to immediately dispel nightmares, panic attacks, and other demonic disturbances. The text explains these twin talismans contain the celestial mandate of the Jade Emperor, infused with the combined power of the Three Luminaries (sun, moon, and stars).

The final one is the Dragon-Binding Talisman—a secret iron-chain talisman used by the Great Primordial Sovereign (Taiyi Yuanjun, a high-ranking Daoist goddess) to capture monstrous beings. Special emphasis is placed on following the accompanying instructions precisely, with absolute prohibition against unauthorized transmission. These talismans are preserved in the fourth scroll of the Supreme Secret Essentials for Assisting the Nation and Saving the People.