《太上助國救民總真祕要》Vol. 7

The "Method of Summoning and Interrogating to Assist the Righteous and Eliminate Evil" recorded in the seventh volume of The Supreme Secret Essentials for Assisting the State and Saving the People was compiled by Master Dongyou Yuanmiaozong. This summoning method originates from the Zhengyi (Orthodox Unity) tradition, one of Daoism's major schools, and encompasses a complete system known as the "Three-Five Summoning."

At its core, this method involves interrogating ghosts and summoning divine beings. Practitioners must first receive initiation from an enlightened master and obtain specialized Fulu (talismans and registers), which incorporate pantheons of divine generals such as the Three Primes and Five Phases Generals, as well as the Six Jia and Seven Star Jade Maidens. Practitioners must vow to protect the nation and aid the people, for those who master this orthodox method hold a status equivalent to celestial officials or regional governors in the human realm, bearing grave responsibilities.

Strict precepts must be observed: every hundred days, practitioners must conduct a "mental patrol" (using Shen/spirit to survey the world for malevolent spirits causing chaos), and every ten days, they must perform "contemplative observation" (meditating to detect whether evil spirits, dragon demons, or turbid Qi are disturbing the human realm). Simultaneously, they must maintain personal integrity and abundant righteous Qi. This practice not only exorcises evil and aids the world but also leads to longevity.

A truly accomplished summoning master should embrace the world with impartial compassion, equally saving beings from all directions while serving both state and family. When merit is perfected, such practitioners are welcomed by heaven and ranked among the immortals. From the era of the Three Sovereigns to the Eastern Han dynasty luminary Luan Ba, countless adepts have mastered this method.

However, the author notes that many practitioners of his time lacked authentic transmission, often grasping only superficial techniques while straying from the essence. This led to the degeneration of the art into crude practices. Genuine Daoist methods are subtle and profound—fixation on trivial details only obscures their core truths. Thus, the author meticulously compiled these ancient principles to help later students grasp the profound mysteries of summoning practice.

This scripture primarily expounds on the six meritorious functions of Daoist "Summoning and Investigation Rituals" (Kaozhao fa) and the essential points for establishing a ritual altar.

Regarding the six merits of Kaozhao fa: The Sage Lord (Housheng Jun) instructed the Celestial Master (Tianshi Zhang Daoling) that when performed by practitioners, this method can achieve six kinds of benefits. First, it can cure illnesses caused by evil Qi, subduing and eliminating malevolent spirits that cause disturbances. Second, it enables communication with celestial and underworld officials to ascertain one's lifespan and social status. Third, it mediates personal and public grievances to prevent mutual harm. Fourth, it resolves astrological conflicts between spouses or partners, promoting harmony and averting disasters related to the Five Phases (Metal, Wood, Water, Fire, Earth). Fifth, it nullifies various curses, vengeful ghosts, and harmful spirits that cause slander or disputes between the living and dead. Sixth, it mitigates natural calamities such as abnormal weather patterns, seasonal irregularities, floods, droughts, and epidemics caused by venomous dragons or fierce deities.

The Sage Lord particularly emphasized that these six methods were created by the Supreme Lord of the Great Dao (Taishang Dadao Jun) through condensing the righteous Qi of heaven and earth, comprising a total of 1,381 talismanic registers (Fulu). Those who master this complete Kaozhao method and practice it with sincere devotion—without deception or falsehood—may achieve daylight ascension (bairi feisheng) upon completing the merit, with their entire household (even poultry and dogs) ascending together.

Concerning the key techniques for altar establishment: According to Zhengyi Orthodox Unity Kaozhao liturgy, the ritual requires setting up both an altar and a "ghost prison." Specific procedures include: arranging an incense table with bright lamps, performing the Pace of Yu (Yubu—a special Daoist stepping pattern) at midnight to establish boundaries by walking in T-shaped patterns around the altar center. Then facing west, the practitioner visualizes (cunxiang) the image of Master Li (Li Huiju), the orthodox Kaozhao master of the Three Primes (Sanyuan)—clad in purple robes, wearing a crown and holding a sword, riding a nine-colored lion while arriving on purple clouds from the northwest and circling the altar three times. During visualization, one must maintain reverence and perform three prostrations to establish spiritual resonance with the master.

This scripture describes the ritual methods used by Daoist priests (referred to as "minister so-and-so") for exorcising evil spirits, curing illnesses, and saving lives. The priest mobilizes celestial troops (yang soldiers) and underworld forces (yin masters) to assist in the task. These spirit soldiers and horses come not only from the heavenly court and the underworld but also from the priest’s own spiritual army, acquired through fulu (talismans and registers)—credentials bestowed upon ordained Daoist practitioners.

The specific procedure is as follows: First, the priest employs cunxiang (visualization meditation) to summon the ancestral master (original teacher) to descend. Then, by forming the Celestial Master’s hand seal (a specific mudra), the priest channels the true Qi of the Celestial Master (Tianshi) into the body. Next, the priest commands the Three Great Generals (divine generals under the authority of the Three Officials—Heaven, Earth, and Water) and fierce spirit-soldiers like lions to attack the lairs of evil spirits, whether they reside in mountain shrines, haunted houses, or demonic caves. Methods such as "water and fire techniques" (releasing floods and igniting flames) may be used to destroy these malevolent strongholds. The troublemaking ghosts are then captured and interrogated, ultimately resolving the illness or other afflictions.

During the kaozhao (trial of evil spirits) ritual, the priest first visualizes the ancestral master emitting radiant light. From this light emerge divine generals such as the Three Origin Generals and the Five Virtue Generals, along with celestial troops like the Six Jia Spirits (deities of the sixty-year cycle) and the Twelve Divine Generals. These spirit-soldiers encircle the target dwelling, with sixteen armed guards stationed at each entrance, forming a tight defense akin to a military formation. Once the perimeter is secured, the priest leads the troops in a thorough inspection before finally capturing the evil spirits through boundary-setting (creating sacred space), incantations, and the issuance of talismans.

For healing illnesses, the priest visualizes the spirit-soldiers filling the heavens, earth, and the depths of the underworld, retrieving the patient’s captured hun and po (soul and spirit—three hun and seven po for males, fourteen po for females) from demonic captivity and restoring them to the body. The text mentions three crucial hand seals: the Three Masters Seal is formed at the first joint of the left little finger, the Original Master Seal at the third joint of the index finger, and the Celestial Master Seal at the second joint of the index finger. Through these visualizations and hand seals, the illness is swiftly cured.

When performing the Kaozhao (Daoist exorcism ritual), the priest must visualize the Twenty-Eight Lunar Mansions arrayed in sequence upon their body according to prescribed methods. Next, they summon the Three Generals (Daoist guardian deities) and the celestial, terrestrial, and aquatic troops of the Three Primes (Tianyuan, Diyuan, Shuiyuan). At this stage, the priest presses the first segment of the left thumb to form the Three Generals mudra. After completing this, they sit before the ritual altar and ceremoniously recite the summons to interrogate the haunting spirits, determine the names of the troublemakers, pronounce judgment, and imprison them. For particularly stubborn or malevolent entities, the priest submits a Vermilion Memorial (red petition) requesting celestial troops to execute them, ensuring swift recovery from illness and prompt fulfillment of petitions, concluding with gratitude to the ancestral masters.

The visualization incantation for protective Kaozhao rituals: Each dawn when entering the meditation chamber, the priest must wear protective talismans (Fulu), form mudras while pacing the Dipper steps (Bugang), and exhale to create purple clouds that first envelop their own body—this prevents spirit retaliation. When treating patients, visualize the five-directional celestial troops forming defensive arrays around both the patient's residence and physical body to ensure immediate efficacy. At this moment, form the Chief Supervisor mudra while visualizing the Big Dipper covering the crown and the Three Terraces stars shielding the back, then point toward the target direction with the seventh star of the Dipper (Piao) and recite:

"The Supreme Dao Ancestor transmits the teaching;

The Celestial Master (Tianshi) personally commands ninety million celestial troops

To inspect the ten directions,

Diffusing the Dao-Qi (Daoist vital energy) of the Three Pure Ones (Sanqing).

May spirits harbor no malice,

Ghosts conceal no demons,

Humans and spirits abiding in their proper stations.

Those spreading calamity shall perish,

Those spreading blessings shall thrive—

All fortunes and misfortunes are clear to me.

Where my left hand points, three disasters vanish;

Where my right hand points, the four quarters are pacified.

Defy not my Dao—

My Dao embodies supreme justice.

The guilty find no pardon,

The innocent dwell in peace.

Heaven's mandate empowers me

To patrol on its behalf.

Defy not divine majesty—

The fierce Seven Stars generals

Shall drink your blood and consume your essence (Jing).

All malignant entities stand powerless before my Dao;

All poisonous harms obey my decree—disperse immediately!"

After the incantation, hold the breath and perform the Yu Steps (ritual pacing). When forming the Dao-Father mudra (yang mudra) with the left hand, visualize a divine being emerging from the palm—wearing a lotus crown and purple robe—gradually rising to chest height before transforming into a nine-foot Dharma body. Surround this with clearly arrayed troops and the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise), while the right hand forms the Ghost-Eye mudra to suppress evil.

This passage describes the complete ritual procedure of Daoist "Exorcism and Summoning" (Kaozhao fa), a method for dispelling evil and curing illnesses. When performing this ritual, the priest must follow these steps:

First comes physical preparation—applying cinnabar to both eyes while forming hand seals (mudras) before the heart, maintaining full mental and physical focus. Professional exorcist priests or envoys must begin by knocking their teeth together thirty-six times, then reciting a specific incantation. The general meaning of this mantra is: "Heavenly and earthly deities bear witness—as the chief summoner, I command the forces of creation, making calamities vanish of their own accord and blessings arise spontaneously. Not only can I subdue tigers, wolves, and fierce beasts, but also control all weapons; even divine dragons and evil spirits dare not cause havoc. Pointing at mountains makes them crumble, at waters makes them dry, at stones makes them move, at sun and moon makes them shine. Wherever I walk or rest, a hundred thousand divine soldiers guard me; wherever I point, wind, fire, and lightning manifest."

Next comes the summoning of divine generals: the Three Origin Generals (Upper Origin Tang Hong, Middle Origin Ge Yong, Lower Origin Zhou Wu) and the Five Virtue Generals (Azure Dragon Meng Zhang of the East, White Tiger Jian Bing of the West, Vermilion Bird Ling Guang of the South, Black Tortoise Zhi Ming of the North, and Yellow Court Gou Chen of the Center).

When performing exorcism to heal living beings, the priest must maintain physical and mental purity, strictly observe precepts, and wear ritual talismans (fulu). Before treating an illness, the patient must provide detailed information about the onset of their condition, possible causes, and age. Only then can the exorcism proceed according to ritual. For serious cases, an altar must be erected, and the "Northern Emperor's Divine Purification Incantation of Heaven and Earth" must be recited twenty-one times to purify the space and dispel foul energies.

The specific operational steps include:

1. When encountering ghostly disturbances, first employ the Northern Emperor's Universal Heaven Containment Method to trap the spirits

2. Establish an altar and arrange ritual implements

3. Form hand seals, knock teeth, and summon divine generals and officers to expel the spirits

4. Use incantations to force malevolent entities to manifest

5. Employ talismans to disperse evil qi

6. Dispatch divine officers to interrogate the root cause of the disturbance

7. Establish a "prison" to confine recalcitrant evil spirits

8. Submit a memorial to heaven according to the Tianxin (Celestial Heart) method

9. Perform finger calculations and form protective seals around the patient's home

10. Instruct household deities to maintain vigilance

The Northern Emperor's Universal Heaven Containment Method is a particularly powerful technique specifically designed to detain spirits. The entire process emphasizes that sincerity generates efficacy—only through devout practice can one achieve merit.

This scripture describes the potent Daoist exorcism ritual known as "The Method of Heaven's Net and Earth's Web," detailing how to summon celestial generals to cast an inescapable net for capturing malevolent spirits. When performing this ritual, the practitioner visualizes their transformation into the formidable Kaozhao Envoy (a divine official specializing in spirit capture), forms hand seals, recites incantations, and establishes an ironclad boundary.

The ritual mobilizes the forces of heaven and earth, extending to the Eight Extremities (cosmic boundaries in all directions), reaching down to the Nine Springs (deepest underworld realms). Its power stretches east to the Fusang Tree (mythical sunrise location), west to Yeni (westernmost lands), south to the Sea Gate (entrance to the Southern Sea), and north to Fengdu (capital of the underworld). The Supreme Mysterious Sha Qi (extreme yin destructive energy) permeates the cosmos, creating a barrier that leaves no escape for demons: celestial ghosts cannot descend, and underworld spirits cannot manifest.

The scripture enumerates numerous assisting deities: the Three-Five Generals, Five Lakes Commanders, and various troops; thunder and lightning ministry officials; the Southern Dipper's demon-slaying envoys; the Northern Dipper's furnace attendants; celestial cavalry known as Tianzou Armored Soldiers; titanic guardians wielding ten-thousand-zhang swords; fierce celestial warriors with five or three eyes, six arms, and bronze teeth; plus the Four Symbols including the Azure Dragon and White Tiger. These divine beings fill the void, conducting thorough searches across the Five Lakes and Four Seas, the Five Peaks and Seven Temples (sacred mountains nationwide), and the Twenty-Four Administrative Centers (Daoist jurisdictional districts), leaving no gap between mountain trees unexamined.

The ritual procedure involves: First, visualizing Heart Fire (a Neidan term denoting the energy generated through heart-kidney interaction) circulating to purify the body, imagining one's transformation into the awe-inspiring Kaozhao Envoy. Facing south, the practitioner forms the Heaven's Net and Earth's Web hand seal (a specific gesture with three bent fingers on the left hand), transforming breath into thunderbolt-like projections while reciting incantations before casting the seal toward the ritual area. The breath then materializes as iron-net black clouds enveloping heaven and earth, immobilizing evil spirits.

The text emphasizes the ritual's absolute authority: those who submit shall receive life, while resisters face destruction; the virtuous survive, the wicked perish. The concluding phrase "Urgently, urgently, according to the ordinance of the Supreme Yin Northern Emperor" mimics the command format of the Great Emperor of Northern Yin Fengdu (supreme ruler of the underworld in Daoism), signifying immediate enactment of the decree.

This passage describes the specific ritual procedures of Daoist exorcism and healing practices. When performing the ritual, the priest first presses the base of the left thumb with the third, fourth, and fifth fingers of the right hand. Then, with both index fingers extended, the priest recites an incantation. After completing the chant, the two fingers interlock and flick toward the patient's dwelling before proceeding with further healing rituals.

The text provides detailed instructions for the "Method of Revealing Ghosts Through Mirror Reflection": First, the patient stands at a specific orientation (Earth Door) with eyes closed briefly. The priest holds a mirror in the right hand while using the left eye to draw a talismanic pattern (Fulu) in the mirror's reflection. After completing the drawing, the mirror is placed on a table as both hands form the "Lion Seal" imprint over the mirror's talisman. The priest then raises the mirror to chest level, chanting to summon celestial deities, earth spirits, and ghost-capturing emissaries from eight directions to apprehend the haunting entities.

The ritual continues with invocations of various divine names, including the Day Patrol Envoy, the Earth God (Tudi Shen), and the Five Paths Envoys. With each recitation, the mirror is pointed northward—this sequence repeats three times. Finally, the patient exhales toward the mirror and opens their eyes to observe the manifested ghostly forms in the reflection, which may reveal nature spirits, deceased relatives, or external malignant entities.

The mirror's talismanic inscriptions incorporate multiple divine titles: the Three Sovereigns (Heavenly, Earthly, and Human Sovereigns), directional deities (Azure Dragon, White Tiger, etc.), celestial and terrestrial commanders, and the Fire Chariot Emperor. These inscriptions must be written in cinnabar on the mirror's surface. The entire ceremony utilizes the mirror's special properties to materialize invisible spiritual disturbances, enabling targeted exorcism.

This scripture records several Daoist exorcism and healing techniques. The first is the "Water Reflection Method": The practitioner writes the characters for "mountain" (山) and "water" (水) in the air with their right middle finger while reciting an incantation. They then grasp energy from the air and transfer it into a basin of purified water, instructing the patient to blow breath into it. The incantation summons the Gongcao (Daoist guardian deities) and local earth gods, commanding them to capture and reveal the shape of the haunting spirit. After the patient exhales into the water, they can see the apparition's form reflected within.

Next comes the "Darkness Revelation Method": The patient first bows their head, closes their eyes, and chants before receiving three breaths blown onto their crown by the practitioner. These breaths are then directed toward a darkened area, enabling the patient to clearly perceive the haunting entity. A modified incantation is recited if requiring the spirit to possess someone for communication.

The final technique is the "Spirit Binding Method": Facing north, the practitioner forms a mudra (Daoist hand seal) with their left hand while chanting to invoke the Three Heavenly Warriors of the Shangqing (Highest Clarity) tradition and the Eight Generals of Execution to restrain the malignant spirit, preventing its escape.

All these methods conclude with the standard Daoist imperative "Swiftly, swiftly, in accordance with statutes and ordinances" (急急如律令), reflecting the tradition's emphasis on immediate efficacy in exorcism and healing. The techniques employ characteristic Daoist ritual elements—visualization (cunxiang), mudras, incantations, and breath manipulation—demonstrating the Daoist belief that specific rituals can mobilize divine power to subdue supernatural entities.

This text records ancient Daoist exorcism and healing rituals. The first method involves summoning twelve divine generals (Dengming, Hekui, Congkui, and other guardian deities) to capture malevolent spirits. The priest must transform into the form of Tianyi Guishen (a major Daoist protector deity), wearing a ritual crown symbolizing the Three Platforms and Northern Dipper (the Big Dipper constellation and Three Platform star deities). Standing facing west with the left foot on the Ding position, the priest forms mudras (ritual hand gestures) with the left hand, circling from the Hai position to the Zi position to invoke the divine generals.

The ghost-capturing procedure follows: The priest commands these generals to immediately seize all spirits causing the patient's illness—including temple deities, kitchen gods, household guardians, violent death ghosts, and supernatural creatures—binding them to the patient's body for interrogation. The spirits must disclose their reasons for haunting and reveal their names. Whether these entities reside in the eight directions of heaven and earth or lurk in household corners, all must be apprehended.

The ritual must be performed during the Haishi period (9-11 PM) on Liujia days (auspicious dates in the Daoist calendar), with an altar erected under the stars. A square cleansing cloth made of blue fabric should be prepared, spread with clean matting, and adorned with fresh flowers, purified fruits, jujube soup, clear wine, and thirteen lamps as offerings. The ceremony lasts continuously from Haishi through the following day, with constant recitation of prayers. The ritual area must be purified with decoctions of cogongrass incense, with strict prohibition against intrusion by unrelated people or animals. Offerings must either be consumed by the practitioner or cast into flowing water afterward, never given to others.

Another method called the "Great Heavenly Warrior Ghost-Capture Technique" requires selecting an auspicious day when Zhenwu the Perfected Warrior (northern protector deity) descends to earth. The altar floor should be covered with half an inch of purified yellow soil and clean matting, with incense burners placed at each corner. Offerings include fresh fruits, venison, and clear wine with lit lamps. The priest must dress formally and stand holding a ritual sword within the altar space.

These methods emphasize absolute sincerity and precise performance—they must never be attempted casually. Though the divine generals will mobilize their troops to relieve human suffering, the efficacy depends entirely on the practitioner's devotion and correct ritual execution.

This scripture primarily describes two exorcism and healing rituals associated with the Northern Emperor (Beiji Ziwei Dadi) in Daoist practice.

The first section details the deity-invocation ceremony. The ritual master faces north to pay homage to the Supreme Laozi (Taishang Laojun), the Great Emperor of the North Pole, and the Four Saints (Sisheng Zhenjun). During meditation, the practitioner visualizes the Northern Emperor hovering above their head—clad in black dragon robes, wearing a flat-topped imperial crown and black boots, bearing a sacred sword, and surrounded by the Four Saints as guardians. Next comes the summoning of four mighty celestial generals from each direction: General Wen Yu from the east (dressed in blue holding twin blades), General Li Gongda from the south (in red wielding an iron staff), General Wu Tian'an from the west (in golden armor carrying iron chains), and General Liu Wuzhen from the north (in black robes bearing a halberd). Each general descends to the altar with celestial troops. The master offers incense three times and recites invocations thrice without prostration. After the ritual, the spirit tablets are enshrined in the Generals' Hall. These divine warriors specialize in hunting down and interrogating malignant spirits and ghosts, renowned for their extraordinary efficacy.

The second section explains the healing technique. For treating illnesses, the master faces north with the patient standing before them. The practitioner visualizes the form of the Greedy Wolf Star Lord (first star of the Big Dipper)—a towering figure ten zhang tall, wearing white robes with disheveled hair, exhaling azure Qi (vital energy). After diagnosing the illness's origin, the master absorbs the patient's pathogenic energy, then recites incantations to blow the Wolf Star's azure energy onto the affected area. With the right hand forming a sealing gesture, the master chants: "In the deep obscure darkness, by the powers of Jia-Yi-Bing-Ding (heavenly stems), born of Heaven and Earth, spirits shall not reverse nourishment, ghosts shall not reverse life, swiftly answer my words, swiftly heed my voice, urgently as the law commands!" The ritual concludes with hand-seals, said to bring immediate recovery.

The third section briefly mentions the Northern Emperor's techniques for dispelling ghost pregnancies, demonic masses, and evil energies. The practitioner faces north while visualizing their transformation into the Six Ding Divine Generals (Daoist guardian deities)—holding an axe in the right hand and forming esoteric finger signs with the left.

This passage describes the specific ritual procedures for Daoist exorcism and healing practices. The first crucial element is the hand mudra technique—when forming the "Three-Finger Second Segment Liuding Mudra" (a specific finger gesture), one must maintain absolute stillness, as any movement will nullify the spell's efficacy.

During the ritual, the priest visualizes the ground transforming into the black prisons of Fengdu (the Daoist underworld), with incense burning on both sides. Assuming a ritual posture—left knee bent in kneeling position while the right leg remains upright—the purified ritual axe is placed before the practitioner. The patient faces south, either standing or seated, as the priest uses their right hand to inscribe the character "田" (field) on the ground.

Inscribing this character involves reciting specific incantations: "Open the Celestial Gate, close the Earthly Door; preserve the Human Path, block the Ghost Road," followed by "Pierce the ghost's heart, rupture the ghost's belly." The priest repeats these mantras while visualizing the Great Black Heavenly Deity (a protector deity) descending to assist in severing the malignant forces.

Upon completing the incantation, the patient coughs once, and the priest directs this exhalation toward the center of the "田" character before swiftly lifting the purified axe with the right hand to strike the symbol. This act disperses parasitic ghostly entities, such as ghost fetuses or demonic masses.

The next step involves the "Three Officials' Spirit-Searching Talisman" (a fu-lu invoking the Three Officials: the Celestial Official of Upper Prime, the Earthly Official of Middle Prime, and the Water Official of Lower Prime). Before drawing the talisman, the priest visualizes themselves as a Kaozhao Master (a specialist in interrogating spirits) and recites consecration spells over the brush and ink. The Brush Invocation emphasizes the divine power of the ritual brush, while the Ink Invocation extols the spiritual potency of the sacred ink—both accompanied by breath-infused blessings.

The completed talisman can either be burned and mixed with water for ingestion or worn on the body to expel various ghostly afflictions. The final component, the "Five Dippers Ghost-Combat Talisman," harnesses the power of the Twenty-Eight Lunar Mansions and the Twelve Monthly Generals, including deities like the Solar Lord (Taiyang Jun) and Lunar Lord (Taiyin Jun), to confront malevolent spirits. The entire ritual integrates multiple Daoist techniques: mudras, visualization, incantations, and ritual implements.

This scripture records several Daoist exorcism techniques for capturing ghosts, which I will explain one by one:

The Form-Gathering Talisman Method (聚形符法): After drawing the talisman according to the prescribed method, place it on the head of a possessed person. If the ghost resists, a struggle will ensue; if not, no harm will come.

The Ghost Interrogation Method (拷鬼法): First recite an incantation to summon the Northern Dipper's Divine Official to dispatch a celestial general called "Faceless Great General" (无面目大将军) and the Nine Heavens Holy Mother to interrogate the ghost. After chanting three times, face northeast, inhale black Qi (气) and exhale it onto the ritual staff. Press the staff against the patient while visualizing four mighty warriors torturing the ghost to force it to reveal its name.

The Ghost Fishing Method (钓鬼法): Chant to invite the Great Heavenly Gang Deity (天罡大神) and the Six Ding Generals (六丁将军) to assist in capturing ghosts. After three recitations, inhale Heavenly Gang Qi and exhale it onto the patient's crown while shouting "Hook and catch!"

The Six Jia Capture Method (捉控六甲法): Before performing this ritual, first make offerings to the Six Jia Generals (六甲神将) - six protector deities - and become familiar with their appearances. Use twelve bundles of yellow paper, twelve paper horses, and twelve portions of wine and fruit, choosing a day of Gengshen, Jiazi, or Dingjia. Then sequentially summon the six generals: Tongbaoling, Wenhua Tong, Lingbaogui, Lingtong Bian, Song Baoyi, and Huang Sheng Yi, positioning them as guardians in all directions to capture ghosts at any moment.

The Staff Interrogation Method (杖子拷法): Invite the Five Thunder Envoys (五雷使者) to interrogate ghosts with the "Dragon-Deciding Staff" (决龙杖). Face north, form the Heavenly Ding Hand Seal (天丁诀) with the left hand while holding the ritual staff in the right. After chanting three times, exhale Heavenly Gang Qi onto the staff while visualizing the Heavenly Ding warriors using it to force the ghost to reveal its name.

The Mountain Character Ghost Illumination (山字照鬼法): Recite incantations to summon the Six Ding and Six Jia Generals (六丁六甲), Heavenly Ding warriors, and other deities to quickly expel ghosts. Form the "mountain" character hand seal with the left hand, cover it with a handkerchief, and perform the ritual facing east.

These methods all demonstrate how Daoist exorcism and healing rely on divine power through talismans (符箓), hand seals, and visualization (存想) to communicate with deities and achieve the purpose of expelling evil influences.

This scripture records several Daoist exorcism and healing techniques. The first is the "Ghost-Chasing Method": The ritual master faces north and recites incantations three times, directing black Qi (vital energy) toward the crown of the patient's head. With the patient's eyes closed, the master blows Qi toward the Yintang point (between eyebrows) as the patient coughs. Upon opening their eyes, the patient will see the haunting spirits. To compel spirit possession, the patient closes their eyes again while the master forms the Sword Mudra (a Daoist hand seal) with the right hand to drive the ghost into the patient's head. After three more incantations and three breaths of Tian'gang (Heavenly Stem) Qi blown toward the crown, the spirit will confess voluntarily.

Next is the "Solar Needle Technique": A 3.6-inch needle is crafted from jujube wood struck by lightning. Before treatment, the needle is fumigated with incense. Holding it in the right hand while forming a mudra with the left hand's third fingernail, the practitioner faces the sun, chants three times, then breathes Qi onto the needle. This empowered needle proves remarkably effective against various pains and ailments.

The "Tian'gang Subduing Evil Method" treats manic episodes: When encountering someone running wildly, the practitioner identifies the position of the Tian'gang star, holds their breath, and visualizes the Great Sage of Tian'gang with disheveled hair, bare feet, and a radiant sword. Drawing a Fulu (talisman) in the air with the right hand while chanting three times, the master then blows Qi toward the patient, who will immediately submit or beg for mercy.

Lastly, the "Jujube Charming Method" involves cleansing dates in incense water. On significant fasting days (multiples of seven), the practitioner makes offerings before an altar or deity image. Standing northward, the master splits the date while chanting, visualizing the Dark Warrior deity (Zhenwu) descending azure Qi onto the fruit. For treatment, the charmed date is chewed with enchanted water for potent effects.

These techniques employ distinctive Daoist practices—visualization, mudras, incantations, and Qi projection—combined with astral veneration (Tian'gang), natural forces (sunlight, lightning-struck wood), demonstrating Daoism's characteristic approach of expelling evil with Qi and healing through ritual formulas.

The Northern Emperor's Elbow-Back Seven Stars Qi Distribution Method (a Daoist exorcism technique) is performed as follows: Choose specific dates including the first day of the 60-day cycle (Jiazi), Gengshen days, one's birthdate, the 3rd/7th/13th/17th/23rd/27th of each month (known as the "three-seven days"), or New Year's Day. Prepare a clean hemp rope about three fingers wide, combed evenly with a clean wooden brush. Gather twenty-five strands of five-colored thread (five strands suffice) and an ancient coin inscribed with "four characters" (referring to coins bearing four-character inscriptions).

Holding the threads and coin in your left hand, twist the rope while reciting the incantation for each knot tied: "Well Star, Well Star, Venus Star, Venus Star, Soul lost, soul lost, spirits wandering, spirits wandering. By the command of the Southern True Fire, assist this disciple in performing the ritual. Urgently and immediately as the law decrees!" Repeat the ritual at sunrise the next day. For use, thread the rope through the coin's hole and tie it behind the elbow. When experiencing pain, blow qi toward the affected area while gripping the rope tightly for immediate effect. To expel ghosts or protect a residence, hang this ritual implement in the main hall or along haunted paths to drive spirits away instantly. Wearers must avoid entering temples and prevent contact with women, chickens, or dogs.

The Celestial Master's (Tianshi) Hearth Interrogation Ghost Subduing Method (a technique employing the hearth god for exorcism) requires a twelve-inch wooden board carved into three tiers symbolizing the Three Platforms stars (Santai, Daoist constellations). The practitioner visualizes themselves as an interrogating priest (specialized in examining spirits), stepping in the Seven Primes Gangbu (Daoist ritual footsteps) to approach the hearth. First, the household head holds a wooden ritual rod (faju) while the priest writes the character "ghost" on the ground, chanting: "Open Heaven's Gate, shut Earth's Door, preserve the Human Gate, block the Ghost Path." Circling the ghost character three times, recite: "Generals Tang, Ge, and Zhou, come swiftly!"

The household head then strikes the hearth three times with the rod. Receiving it back, the priest visualizes two divine generals escorting the hearth god. Strike seven times above and below the ghost character while invoking the names of the seven Big Dipper deities (Kui, [untranslatable glyphs representing star spirits]), then seal the rod's head with the Prison Seal (a ghost-subduing hand mudra) to imprison the hearth god in the underworld. Issue this warning: "Hearken! As Zhang Nuo's son, you were appointed Hearth Lord by the Jade Emperor to protect households. Why tolerate invading ghosts? Expel them immediately! Disobey, and I shall report to the celestial court!"

This scripture records several Daoist exorcism rituals and demon-subduing techniques:

Regarding the "Demon-Twisting Seal" method: When performing ghost-expelling rituals, one must first recite the incantations of the Solar and Lunar Lords, then tread the Heavenly Gang Steps (a type of Daoist ritual pacing), praying for the sun and moon to bestow their radiance and vital Qi (energy) into the seal. The specific hand mudra formation begins at the Chen position (southeast), with the middle finger bent into a particular shape—using the right hand on yin days (odd-numbered lunar dates) and crossing with the left hand on yang days (even-numbered dates).

The "Ghost-Fire Prison Technique" arrangement: Create a three-foot-six-inch circular ritual diagram with fine ash in the southeast, opening northern and southern gates. During exorcism, spirits are guided to enter through the north gate, while the character for "fire" is written in ash at the south gate. When sealing the prison, another "fire" character is written to close it. The practitioner visualizes transforming into the Great Emperor Zhuling (Southern Fire Deity), forming specific finger gestures with the left hand while treading the Ding Gang position and chanting. Particularly malevolent spirits or unresolved hauntings can be imprisoned in this fiery confinement.

The "Door-Locking Method" procedure: When someone seeks help against evil influences, the ritual master first undergoes divine embodiment to receive the case. After the petitioner departs, the master immediately forms the locking seal with three Ding Gang steps, summons celestial generals to gather Heavenly Gang Qi (energy) while chanting northwestward three times, then directs solar Qi into the seal mudra through breath. Silently commanding the generals to swiftly confine the evil entities, the practitioner simultaneously visualizes the Six Jia Generals (Daoist guardian deities) surrounding the haunting spirits.

The "Big Dipper Entry Protection Method": Through visualization of the Seven Stars of the Northern Dipper shielding the body, combined with Gang Steps and incantations to form protective barriers. The chant emphasizes the formidable power of "heavenly execution resplendent, earthly capture rectifying," claiming the ability to annihilate countless demons.

These techniques all require coordinated use of specific hand seals, ritual pacing, visualization, and incantations, drawing upon core Daoist cultivation concepts like solar-lunar essences and Heavenly Gang's righteous Qi. Key elements include directional positioning, ash-drawn talismanic characters, deity embodiment visualization, and mudra-step sequences. The scripture repeatedly invokes the command "with urgent urgency according to the statutes," reflecting Daoist ritual's emphasis on immediate efficacy.

Here are descriptions of several Daoist exorcism and healing rituals:

The first method involves invoking the protection of the Big Dipper (an important constellation deity in Daoism). When entering the patient's home, the ritual master visualizes transforming into Zhenwu the Great Emperor (northern guardian deity), with disheveled hair holding a sword, imagining celestial and terrestrial deities like the Heavenly Pivot and Earthly Axis following as attendants. Forming the Dipper Seal (a special hand mudra) with the left hand, the master silently recites an incantation three times, then commands the possessed individual to come forth for interrogation.

Next is the "Four Guardians Demon-Catching Method." The patient stands with eyes closed while the master faces north, pinching the Mao finger position (a specific hand gesture), then inhales qi from the four directions after chanting. Sprinkling water from the mouth onto the patient's face, the master orders the divine generals to swiftly capture the demon. If effective, the patient will exhibit trembling reactions.

The Southern Demon-Catching Method requires the master to face south, forming the Dipper mudra with the left hand and the Zi position with the right. Taking a bowl of pure water, the master draws in solar essence while chanting, visualizing southern flames reaching the heavens, then blows fiery qi into the water. This empowered water can be administered to the patient or, if ingestion is undesirable, sprayed in dark corners for the patient to identify the haunting entity's form.

Finally, the "Demon-Binding Method" requests assistance from Fengdu deities (rulers of the Daoist underworld under the Northern Emperor). Facing north, the master forms the Binding Seal, chants, then sprays water on the patient's face while commanding divine generals to restrain the demon. Throughout these rituals, the phrase "urgently as the law commands" (a standard Daoist incantation conclusion) is emphasized.

These techniques employ core Daoist ritual elements: hand mudras, visualization (cunxiang), incantations, and empowered water. They mobilize directional deities' power to expel possessing entities. Masters must skillfully execute various hand seals and visualization techniques, coordinating with specific directions and auspicious timings to enhance ritual efficacy.

This scripture primarily explains several Daoist exorcism techniques, which I'll elucidate point by point:

Regarding the "Ghost Shackling Method": The ritual master must first invoke various deities (including the duty gods of the year, month, day, and hour, as well as the six yin and six yang Jiazi spirits) for assistance. When encountering a possessed person who refuses to speak, the master faces north, forms a mudra (specific hand gesture) with the left hand, recites incantations, and draws talismanic symbols. The talisman is burned to ashes and blown onto the patient's head while commanding "Shackle them!" Another variation involves borrowing instruments of punishment from the City God temple, requiring the formation of hand seals, inhaling Qi and exhaling toward the patient's neck, while visualizing celestial generals placing shackles on the ghost.

The "Five Dippers Ghost Interrogation Method" invokes the power of the five directional star constellations to examine malevolent spirits. The master faces north holding a willow branch (or peach wood twig), draws Qi from the five directions to blow upon the rod, places it on the patient's back and legs, then inhales and exhales toward the patient while commanding the celestial generals to administer punishment. Another version summons the northern dark banishing deity wielding an iron rod to interrogate the ghost until it manifests and confesses.

The "Ghost Suppression Method" invokes several mighty celestial generals (though the original text is incomplete, it clearly demonstrates using divine power to subdue ghosts). All these techniques emphasize the phrase "urgently, urgently, according to the statutes and ordinances," indicating immediate execution of divine commands.

These methods exemplify characteristic Daoist exorcism features: 1) Harnessing cosmic forces like the Big Dipper and five directions; 2) Combining ritual actions including talismans, mudras, and breath techniques; 3) Utilizing the master as mediator between the divine and human realms. It's important to note these are ancient religious rituals that should be approached rationally in modern times.

Here are recorded several Daoist exorcism and healing rituals, all involving masters summoning divine generals through mudras (hand seals), incantations, and harnessing Qi (the vital energy of heaven and earth cultivated by practitioners) to subdue malevolent forces.

The first method summons the Mighty Divine General. The master faces the Celestial Gate (the Daoist conception of heaven's entrance), forming the "mountain" mudra with the left hand while holding paper and brush in the right. After reciting the incantation three times, they inhale Qi and exhale it onto the mudra, then write the character for "mountain" on the paper. Upon completing the final stroke, they blow another breath to empower it before affixing the talisman to the patient's back, simultaneously commanding the general to suppress the evil influence.

The second ritual invokes the Colossal Spirit General (a heavenly deity of immense strength). Facing east, the master forms dual "mountain" mudras with both hands. After triple incantation, they visualize this deity lifting Mount Tai to press upon the patient's head, thereby expelling possessing spirits. The phrase "urgently, urgently, as by divine decree" commonly concludes Daoist commands, meaning "execute immediately as if by celestial law."

The third technique belongs to Perfected Lord Li (a Daoist immortal) for ghost capture. Facing north, the master forms the "Dipper" mudra (representing the Big Dipper constellation) with the left hand while making the "zi" finger gesture with the right. After chanting, they exhale toward the patient's face three times, commanding the general to seize the haunting entity—whereupon the patient will involuntarily begin striking themselves.

Finally come the Ghost-Burning and Evil-Freezing methods. For the former, facing south with fire-wheel mudras, the master paints a fiery talisman with cinnabar ink on black paper, affixing it to the patient's back before burning it. The talisman's creation involves sequentially summoning fire deities from all five directions. The freezing method similarly employs water deities through specific rites to suppress evil.

These rituals embody the Daoist principle of "using righteousness to overcome wickedness." Masters combine their cultivated Qi with mudras, incantations, and Fulu (talismans) to channel divine power for healing and exorcism.

This text records several Daoist exorcism and healing rituals. The first is the "Soul-Freezing Method": The priest faces north, forms the Ziwen hand seal (a specific Daoist mudra) with the right hand, holds a bowl of purified water, and recites an incantation three times before blowing Qi (vital energy) into the water. After another recitation, the priest inhales facing northward, then sprays the water onto the patient while commanding divine generals to instantly immobilize the malignant spirits.

Next is the "Ghost-Illuminating Method": The priest invokes deities like Dengming Shen and Cudi Shen for assistance, using specially prepared paper wicks (oil-soaked paper strips) as lamps. While relatives support the patient indoors for illumination, the priest forms the Iron Rod Seal (a specific hand gesture) within the sleeve, enabling all present to see the haunting ghosts.

The "Land Deity Summoning Method" is more complex: The priest, empowered by the Three Pure Ones (Sanqing, the highest Daoist deities), summons the Northern Black Emperor to investigate the local Land Deity (guardian spirit of the area). After exhaling Qi onto the ground and burning a Land Deity Summoning Talisman (Fulu), the priest forms the Earth Thunder Hand Seal (Chouwen mudra), using the talisman ashes to track the haunting entity. Finally, water is sprayed on the patient's face as divine generals escort the Land Deity for confrontation. After determining the truth, the deity is dismissed with instructions for enhanced patrols.

The talisman-drawing procedure involves: Facing north while reciting incantations, the priest breathes Qi onto the brush before painting the talisman with continuous chanting. Phrases like "Black Execution's Sacred Power" represent coded invocations of specific divine forces. The concluding formula "Swiftly obey this command" (Ji Ji Ru Lü Ling) is a standard Daoist imperative for immediate execution.

These rituals exemplify the Daoist principle of "using deities to control ghosts," employing higher spiritual authorities to subdue malevolent entities. Priests must master specialized skills including hand seals, incantations, and Qi absorption (gathering cosmic energy), with the entire ceremony rich in symbolic actions and verbal power.

These records document several healing techniques from the Daoist Northern Emperor Tradition (a lineage venerating the Great Emperor of the North Star), primarily used for soul retrieval and emergency treatments.

Soul Retrieval Method:

The practitioner faces east, recites an incantation three times, then inhales and exhales three breaths of genuine Qi (vital energy) onto the patient. Using cinnabar ink, they draw two Soul Retrieval Talismans (Fulu) on yellow paper (employing the Six Ding Seal, a type of Daoist hand mudra), burn them to ashes, and mix them with water for ingestion. If the patient remains unconscious with clenched teeth but a warm chest, the talismanic water is poured into their ears while someone loudly calls their name—recovery typically follows shortly. During talisman inscription, the accompanying incantation is recited: "I reverently invite the Six Ding and Six Jia (Daoist guardian deities) to assist in retrieving the lost soul."

Qi Transfer Method for physically weakened patients:

A healthy individual stands facing the patient, who exhales breath for the healthy person to inhale. The ritual master, facing north, recites incantations to transfer the illness Qi from patient to helper. This technique resembles modern medical concepts of "proxy therapy."

Pediatric Speech Restoration:

A nursing mother holds the child upright while the master deeply inhales the child's breath, forms the Golden Spear Mudra (a Daoist hand seal), chants incantations, then blows revitalized Qi back onto the child's face while commanding deities to expel pathogens. This method emphasizes therapeutic energy transmission through breath exchange.

The final Sealing Technique:

Invokes the Great Sage of Six Powers (a guardian deity with six supernatural abilities) to trap malignant Qi within the ritual brush, preventing further harm. All procedures conclude by declaring "By Decree of the Northern Emperor," affirming the rituals' authority derives from the Great Emperor of the North Star.

These techniques embody the Daoist medical principle of "form and spirit mutually supporting," viewing illness as soul dispersion treatable through talismans, Qi regulation, and divine assistance. The practice of transferring pathogenic Qi particularly demonstrates Daoist concepts of energetic (Qi) flow dynamics.

This scripture records several Daoist ritual procedures for treating diseases:

For abdominal masses, the method is as follows: Have the patient press their hand against the lump. The practitioner forms the Golden Spear Hand Seal (jin qiang yin) with the left hand while holding a brush in the right hand, visualizing the brush transforming into a golden spear and the paper representing the diseased mass. Facing the Celestial Gate (tianmen, above the head), recite the incantation three times, inhale qi and exhale it into the brush. Then use the left hand to form the Mao Finger Position (specific finger technique) and write the character "田" (field) on paper. As the patient coughs once, inhale while directing breath toward the Mao position. Tighten the hand seal and smear the "田" character with the brush, moving from the Celestial Gate toward the southeast. Observe how much the mass reduces, then repeat the breathing and smearing process.

For infantile convulsions: The ritual master chants incantations while holding an ink brush, draws in the qi of the Heavenly Stem (tian gang), and exhales it into the brush. Form the Golden Knife Seal (jin dao jue) with the left hand (thumb pressing the ring and little fingers while index and middle fingers extend straight). First write the character "月" (moon) on the child's palm, then "刀" (knife). Next, draw solar qi and exhale it onto the child's crown. If abnormal eye symptoms appear, immediately wash off the characters. For boys, begin with the left hand; for girls, the right.

For pediatric food stagnation: First inquire about the size of the mass. Have someone press it while making the child cry once. The practitioner inhales, recites the incantation three times, and exhales onto paper and brush. Draw the appropriate talisman according to the mass size. Form the Golden Knife Seal with the left hand while chanting, exhale onto the paper, then immediately tear it into two or three pieces. Further recitation while tearing the paper into smaller fragments will produce effects.

For breast disorders: Have the patient stand facing west. For left breast conditions, the patient should press the affected area while coughing three times. With each cough, the practitioner inhales and recites: "Left Azure Dragon (qing long) swiftly vanish, Right White Tiger (bai hu) swiftly vanish," exhaling toward the affected area.

This scripture records several Daoist exorcism and healing techniques, which I will explain in detail:

First is the Mysterious Maiden of the Nine Heavens Flying Needle Method (a peach-wood needle exorcism technique). The practitioner must select a fire-element day, choose the straightest branch from a peach tree in the southeast direction, and cut a section measuring one chi and two cun (about 40 cm). Facing north, recite the incantation seven times while inhaling Tian Gang Qi (the cosmic righteous energy in Daoism) and exhaling it onto the needle, then store it in a red silk pouch. For treatment, position the patient one zhang (about 3.3 meters) away to indicate the painful area. The practitioner forms the Golden Speal Seal (a specific hand mudra) with the left hand while holding the needle in the right hand at the Mao position (east direction). After reciting the incantation seven times and blowing Qi onto the needle, the patient coughs once. The practitioner repeats the chant and breath, then rotates the needle left and right three to seven times while visualizing inserting it into the afflicted area.

Next is the Four Saints Qi Distribution Method (invoking four guardian generals for exorcism). The patient stands facing southwest while the practitioner burns incense to summon deities, assuming the role of an Exorcism Courtyard emissary (a specialized exorcist identity). Forming the Ziwen Mudra (a particular hand seal) with both hands, the practitioner retreats while performing the Seven Stars Step (a Daoist ritual gait) - using the left foot for male patients and right foot for females. With focused concentration and closed eyes, the practitioner silently chants while visualizing the four sacred generals descending from heaven. After inhaling Qi, the practitioner exhales toward the patient, who must inhale through the nose. The patient should expel malignant Qi silently. Post-treatment, paper money and horse offerings should be presented to the deities by four people as thanksgiving.

Lastly is the Demon-Subduing Register (an exorcistic talisman). It must record the patient's origin and birth details, with the practitioner signing their official ritual title. The register contains special symbols "𩴹▲▲𩲙▲▲▲" - common mystical characters in Daoist talismans known as "taboo characters." These represent the power to summon the Great General of the Encompassing Heaven and the Ghost King of Vast Illumination (two exorcistic deities), acting under the decree of the Perfect Warrior Emperor (northern guardian deity).

This scripture records the ritual procedures and ceremonial details of Daoist exorcism and healing practices, divided into three main sections:

The first part describes the concrete steps for expelling malevolent forces and treating illness. The ritual master first has the patient's family members carefully record the individual's birth date and time (Bazi). The master then prepares Fulu (talismans and registers) - sacred documents used in Daoist exorcism. During the ritual, the master begins by burning incense and offering prayers, forming the Five Peaks and Three Paths hand seal (a specific mudra technique). While inscribing incantations on the talisman, the master gathers Qi (vital energy) from the celestial and terrestrial realms from the direction of the Ghost Gate, blowing it into the talisman. Upon completion, one thousand strings of spirit money are burned, and the talisman is placed beneath the patient's pillow. Soon after, the possessing entity will manifest physically or speak through possession to reveal its name.

The second section details the Five Peaks and Three Paths hand seal technique: using the left hand to sequentially press different finger joints while reciting mantras like "Mo Zhen" (grinding needle), "Va La" (a mystical syllable), and "Hong Xing" (red apricot). The seal concludes by pressing the Chen position (a specific point on the palm) while chanting "Xing Sheng Du Li Ke Han" - this mudra has the power to gather scattered Hun and Po (ethereal and corporeal souls).

The third part introduces the ritual for summoning celestial generals. On days marked by the lunar 3x7 cycle (7th, 14th, 21st, 28th) or special celestial stems like Jiazi and Gengshen, deep at midnight, offerings must be prepared including spirit money, wine, candles, incense, along with ritual implements like black silk banners and bamboo knives. The master arranges these in a purified chamber, burning the offerings during the third watch (11pm-1am). After consuming ritual steamed cakes, the master enters meditation or reclines, whereupon the celestial generals will visibly appear and converse. Forgotten knowledge can be naturally recalled through this ceremony.

The text enumerates several specialized generals for capturing malevolent entities: General Cui Shu the Capturer, General Lu Ji the Binder, General Dou Yang the Cangue-Master, General Yang Guang the Beater, Yellow-Headed General Chen Zhen, Disheveled-General Liu Zhong, and Jailer-General Yang Zheng. Each general has distinct responsibilities in assisting the master to subdue evil forces.

This scripture records several Daoist divine generals and secret methods for expelling scorpion venom. First, it mentions five divine generals: Zhao Gongming (General of the Five Directions Pursuing Ghosts), Yao Duan (General of Swift Capture on Left and Right), Song Wuji (General of the Fiery Wheel), Deng Xingwen (General of Ghost Interrogation), Liu Yan (General of Beheading and Bloodletting), Chen Shouzhong (General of the Yaksha), and Ma Sheng (Spiritual Official Fifth Son). These are all Daoist divine generals specifically tasked with subduing demons and vanquishing evil.

It then details two methods for dispelling scorpion venom. The first method is: when a person is stung by a scorpion, immediately pinch the second joint of the second finger on the left hand while reciting the incantation, "The Eight Powers expel the poison, swiftly as the law commands!" Blow breath onto the affected area, and the pain will cease immediately.

The second method is similar to the first but requires the use of a talisman (Fulu). The specific practice is: during the day, face the sun; at night, face the Big Dipper (Dougang) and draw in the Qi of heaven and earth. Blow this Qi onto the talisman, then inhale a breath from the talisman and swallow it—the pain will stop. Finally, recite the aforementioned incantation and apply the talisman to the affected area for immediate healing.

These methods integrate various elements of Daoist practice, including hand seals (specific gestures), incantations, talismans (Fulu), and breath techniques (Tuna), embodying the Daoist tradition of using ritual methods to aid the world and save people.