《太上助國救民總真祕要》Vol. 8

This scripture primarily explains the origin, principles, and practical methods of the "Yu Steps" (Yubu), a crucial ritual practice in Daoism.

The Yu Steps (a Daoist walking technique imitating Yu the Great's flood-control strides) and the Dipper-Palm Mudra (Dougang Zhangmu Jue, a hand gesture accompanying the steps) are essential components of Daoist ritual cultivation. Through these steps, practitioners can harness the righteous Qi of heaven and earth, while the hand mudras invoke divine power. Whether for spiritual refinement, summoning deities, or subduing demons, these methods are indispensable. Although ancient texts contain fragmented records, the complete transmission is presented here.

The Yu Steps emulate the cyclical patterns of heaven and earth, particularly the movements of the sun and moon. A lunar month has three "intersections" (specific temporal nodes), each intersection comprising three "decans" (ten-day periods), while the "three steps and nine traces" (footprints) symbolize a season. Standing with feet together represents the celestial intersection. Leading with the left foot corresponds to spring and autumn (Yang seasons), while leading with the right foot aligns with winter and summer (Yin seasons). Each seasonal step serves distinct purposes: spring and autumn steps foster growth and control, whereas winter and summer steps facilitate storage and accumulation. Male and female practitioners also follow gender-specific variations.

The three steps and nine traces symbolize the Three Origins (sanyuan—heaven, earth, water) and the Nine Qi (nine primordial energies), twelve traces correspond to musical harmonics, and fifteen traces reflect the sacred numerical combination of "three and five" in Daoism. The name "Yu Steps" derives from the legend that celestial deities imparted this method to Yu the Great to summon spirits and control floods.

In practice, the practitioner visualizes themselves as an emissary of the Exorcism Bureau (a divine enforcement institution), surrounded by protective deities such as the Orthodox Unity (Zhengyi) masters and the Three Origins-Five Virtues Generals. Reciting the Body-Cleansing Incantation (a purification chant) beforehand is advisable, but utmost importance lies in mental focus rather than rigid adherence to external forms. The scripture concludes by emphasizing that these Yu Steps were originally transmitted by the Supreme Dao Ancestor (Taishang Dao Zu) to Yu the Great, enabling communion with cosmic order and possessing the wondrous power to subdue all things.

This passage explains a Daoist ritual practice called "Yu Steps" (Yubu), primarily used for exorcism, ghost subjugation, and personal protection. Legend attributes these mystical footsteps to Great Yu's flood control efforts, suggesting these specific walking patterns harness cosmic energies.

When encountering malevolent deities, fierce dragons, ghosts, venomous snakes, or wild beasts, one should first attempt to subdue them peacefully. Only if they refuse submission should elimination methods be employed. The technique involves several variations of Yu Steps: the Three-Step Nine-Trace, Twelve-Trace, Thirty-Five-Trace, or Fifteen-Trace patterns. Each variation includes three walking directions - forward, backward, and returning - much like navigating the Big Dipper constellation where proceeding from first to seventh star constitutes forward movement, the reverse being backward, and retracing one's path being returning.

The Three-Step Nine-Trace method forms the foundation, said to enable practitioners to "fly across the celestial net and tread upon earth's grid." Performers must walk the sequence forward three times, backward three times, then return three times. In emergencies, this may be simplified to left-right repetitions, with males emphasizing the left foot and females the right.

The Twelve-Trace and Thirty-Five-Trace versions represent more complex variations. When conducting rituals for state protection, personal safety, or rescuing others, practitioners should first tread the earth's grid three times, then traverse the celestial net three times, before shifting to Three-Step Nine-Trace to rotate the heavenly pivot. If results prove insufficient, employ Twelve-Trace Steps or, during Fifteen-Trace practice, visualize the Three Generals (upper, middle, lower) and the Six Jia celestial warriors among other heavenly troops.

A crucial reminder for ritual performers: hand mudra positions prove vital. On the right hand, the area above the third segment of the fifth finger forms the "Blade Branch Mudra" for punishing evildoers; the corresponding left-hand position creates the "Ghost Blade Branch" specifically targeting malicious spirits. The right hand governs destruction, the left governs creation - these must never be confused. These rituals dispel misfortune when performed thrice, and completely eradicate evil when repeated six times. However, practitioners must avoid wanton killing, as such actions damage one's accumulated virtue (De).

This scripture records several Daoist Yu Steps (a special ritual footwork) and incantations for exorcising evil and averting disasters. It primarily explains how to subdue calamities caused by malevolent spirits, venomous dragons, and demonic ghosts through specific steps and mantras.

When encountering disturbances from fierce deities or violent storms unleashed by poisonous dragons and demonic entities that harm humans and livestock—whether on land or water—one must perform Yu Steps in a prescribed manner: First, trace the patterns of Heavenly Gang and Earthly Net (specific stellar orientations) three times each, forming Yu Step sequences of nine, twelve, or fifteen steps. During the ritual, hand gestures must accompany the steps: hold the Piao Star (one of the seven stars of the Big Dipper) with the left hand while pointing at the target, rotate the Celestial Pivot (the Big Dipper), and raise fingers to aim at the target three, six, or nine times. The number of repetitions determines the effect: three times halts the demon's mischief, six times inflicts injury or illness upon it, and nine times annihilates it completely. However, even with such power, practitioners must exercise caution—restrain rather than destroy, sparing lives unless absolutely necessary.

These Yu Step methods not only expel demonic disturbances but also resolve human unrest, droughts, floods, and chaotic celestial phenomena. The text mentions that specialized scriptures and oral formulas exist for techniques like Heavenly Gang-Earthly Net and Three-Five Yu Steps; here, only key points are summarized to help cultivators grasp their profound principles.

Several specific Yu Step incantations are appended:

1. Ascending Step Body-Cleansing Incantation: While chanting, visualize the essence of sun and moon purifying the body, with the Twenty-Eight Lunar Mansions (ancient astronomical constellations) offering protection to dispel foul energies.

2. Heaven-Earth Harmony Yu Step Method: Before the ritual, chant while identifying as the Great Unity True Divinity of the Cavern, wearing the Seven Stars as a crown and wielding a golden sword. Walk prescribed celestial directions to eliminate the Three Calamities and Nine Misfortunes.

3. Qian-Exchange Yu Step Method: Invoke celestial and earthly deities during the chant, beseeching protection from the Heavenly Gate and Earthly Door (portals between realms) to subdue ghosts and spirits while dispelling inauspicious forces.

The text concludes by emphasizing that after reciting these incantations, one must apply the corresponding methods with focused intent. These rituals wield immense power—practitioners must comprehend their underlying mysteries.

This passage describes a Daoist ritual practice called "Yu Steps" (Yubu), a sacred walking pattern accompanied by incantations, traditionally used by priests during ceremonies. The steps are said to originate from the legendary Emperor Yu's flood control techniques.

The text first details the walking sequence: beginning at the Kan position (north), passing through Gen (northeast), Qian (northwest), Zhen (east) and other Bagua (Eight Trigram) directions. Each direction requires specific steps—some single, some double. After completing this circuit, the practitioner forms the "Purple Tenuity Seal" (a hand mudra), visualizes riding a white crane to ascend to the Celestial Gate (heaven's entrance), and petitions the Jade Emperor.

Practical instructions follow: the ritual may be performed in a purified chamber or altar space during Zi hour (midnight) or Wu hour (noon). The practitioner should loosen their hair, hold a ritual sword, and walk the prescribed pattern. Then seated in meditation with closed eyes, two incantations are recited—the first seeks longevity matching heaven-earth and protection from disasters; the second declares the practitioner's authentic Daoist lineage and invokes immunity from weapons, fire, or water while summoning universal auspiciousness.

Two Yu Step variations are explained: the "Already Fulfilled" steps (for yang days) and "Not Yet Fulfilled" steps (for yin days), sharing identical mantras. A specialized "Fire Bell Dipper Mudra" technique for exorcising demons is also presented.

The Fire Bell incantation summons divine forces: invoking the "Essence of Flame Emperor" (fire deity's power) and the "Three-Five Generals" (celestial troops) to eradicate ghosts and epidemics. During recitation, the left hand forms ritual seals while the right grasps a sword, with each step corresponding to one of the Big Dipper's seven star-lords (Tanlang, Jumen, Lucun, etc.), repeating the mantra seven times.

This scripture systematically documents the complete Daoist exorcism procedure—incorporating directional theory, choreographed movement, hand gestures, and verbal formulas—serving as a practical manual for ritual performance.

This scripture records several important methods of "stepping the Dipper" (a ritual walking technique similar to Yu Steps) and accompanying incantations in Daoist practice.

First is the Seven Stars Step method: when walking, the left foot steps on the Pojun Star and the right foot on the Lucun Star (two stars of the Big Dipper), taking care not to step directly on the stellar positions. With each step, visualize a golden star beneath your feet, completing seven steps in total. Use a ritual seal (a Daoist implement) to stamp the designated area, then apply cinnabar and realgar powder.

Three primary Dipper-stepping methods are then introduced:

1. Three Platforms Seven Stars Dipper method - used for healing affairs

2. Entering the Dipper Steps - employed for prayers and transmitting edicts

3. Huoluo Dipper method

Before commencing the Dipper steps, recite the incantation: "I am the Celestial Eye, walking with Heaven, my spirit shines like lightning, illuminating the eight directions, penetrating inward and outward, all things submit." When entering the Dipper for prayers or transmitting edicts, proceed according to the original intention. For dispelling impurities or healing illnesses, recite the "Purify Heaven and Earth Incantation": "Within the cavern's mysterious void, bright light shines forth... malignant impurities disperse, the Dao's Qi (vital energy) endures forever."

Several supplementary incantations include:

• Clear Water Incantation: using water imbued with the essence of sun and moon, containing the Three Platforms of the Dipper - sprinkling brings misfortune's departure and blessings' arrival
• Sun-Moon Incantation: likening both eyes to sun and moon, adopting the stance of General Sima to spray water that dispels impurities and exorcises evil

After completing healing or purification, recite the Exit Dipper Incantation: "The Five Phases mutually generate, the sacred sword manifests power... eternal life without aging, shining with sun and moon."

Finally comes the Huoluo Dipper method's incantation formula: "The Dipper method's essence lies in the twelve double-hours, upholding celestial principles to manifest awe-inspiring power, its energy vast and mighty..." These rituals require coordinated use of specific steps, visualizations, incantations and ritual implements, primarily employed in Daoist ceremonial activities such as exorcism, healing, and space purification.

This scripture records several Daoist methods of exorcism involving bugang (special ritual stepping patterns) and incantations. It mentions the "seven pure qi" (qijing qì) which correspond to celestial phenomena and possess the power to transform all things.

Practitioners must follow the movement of the Big Dipper's seven stars, sequentially passing through celestial positions including Tianguan, Tianying, Tianren, Tianzhu, Tianxin, Tianqin, Tianfu, Tianchong, Tiannei, and Tianpeng (all associated with the Big Dipper and its auxiliary stars). This stepping method harmonizes firmness and suppleness, capable of increasing blessings and longevity while liberating one from the underworld.

The text details five bugang techniques:

The first, "Threefold Net Method," exterminates malicious spirits and plague-spreading ghosts;

The second, "Thunder-Fire Dipper Method," employs hand seals (specific finger mudras) coordinated with the eight directions;

The third, "Three Powers Method," is used during water purification rituals and when summoning the Three Origin and Five Virtue Generals (Daoist protector deities);

The fourth, "Thunderclap Ghost-Slaying Method," begins with pressing the left ring finger to harness the Big Dipper's power for destroying ghosts;

The fifth, "Seven-Step Iron Seal Method," suppresses mountain spirits and demons through hand seals and ritual turns.

The text concludes with an exorcism incantation invoking the Azure Dragon and White Tiger (directional guardians) along with the Five Directional Divine Dragons to subdue malevolent humans and harmful spirits. The chant emphasizes the cosmological view of "Heaven as father, Earth as mother, Sun as elder brother, Moon as elder sister," embodying the Daoist cultivation principle of cosmic unity between heaven and humanity.

This scripture explains how Daoist priests employ the "Flying Twisting Five Dippers" (fei nian wu dou) technique to exorcise evil and protect people. The "Five Dippers" refer to the stellar constellations of the five directions (east, south, west, north, and center), which hold potent exorcistic power in Daoist practice.

Before performing the ritual, the master must first invoke the "Flying Twisting Five Dippers" technique to surround their body with the starlight of these constellations, safeguarding both physical form and spiritual essence (shen). Only then can they safely conduct exorcism rituals. After expelling malign spirits, if the patient shows improvement and the evil forces retreat, the practitioner must further protect the patient by encircling them with the Five Dippers' radiance. Throughout the process, the environment must remain pure, avoiding any defiling qi that might profane the stellar powers.

For patients whose souls have been long oppressed by evil entities, if talismans and incantations temporarily subdue the disturbances, immediate protection through the Five Dippers method is required. Whether establishing altars to summon spirits, consecrating dwellings, or pacifying communities, all must follow the esoteric principles of "Flying Twisting Five Dippers."

The specific procedures strictly adhere to illustrated instructions, with each step clearly defined: first knock the teeth three times, hold the breath while silently reciting the Dippers' names, then perform the "flying twist" technique. The scripture details distinct methods for each directional constellation—Southern Dipper, Northern Dipper, Eastern Dipper, Yin-Yang Central Dipper (using the left hand on yang days, right hand on yin days), Western Dipper—along with variations for thunder-fire methods during yang and yin days.

The text further describes various hand mudras (specific ritual gestures):

• Dutian Fazhu Seal (four fingers concealing five claws, used for celestial petitions and visionary transformations)
• Yuqing Mudra (middle finger middle segment, for memorial submissions and commanding celestial troops)
• Shangqing Mudra (middle finger upper segment, directing Shangqing forces or diagnosing illnesses)
• Taiqing Mudra (middle finger lower segment)
• Beidi Mudra (middle and index fingers pinching the thumb's middle segment, embodying the Northern Emperor to command three realms' spirits)
• Tianshi (Celestial Master) Mudra (thumb pressing index finger's first segment)
• Benshi (Original Master) Mudra (thumb at index finger's base, summoning divine generals and officers)
• Ziwei Mudra (little finger crossing behind ring finger to anchor middle finger, thumb pressing ring finger's third segment, middle finger on palm crease—also called Demon-Subduing Seal)

These mudras serve specific functions in Daoist ritual, acting as vital mediums for masters to communicate with deities and mobilize celestial forces.

This scripture meticulously documents the hand mudras (finger gestures) commonly used in Daoist ritual practices, each with specific formations and purposes:

Sun Lord Mudra (for summoning the Solar Deity): Formed with the first segment of the index finger while reciting the solar incantation, visualizing the sun and absorbing its vital essence (Qi).

Moon Lord Mudra (for summoning the Lunar Deity): Formed with the first segment of the ring finger while chanting lunar mantras, visualizing the moon to absorb yin essence.

Bright Hall Mudra: Formed with the second segment of the index finger.

Celestial Net Mudra: Formed below the tip of the index finger, used for commanding spirits, gathering celestial network energy (Qi), and inscribing talismanic seals (Fulu).

The Celestial Warrior Mudra has two variations: one formed by bending the base of the middle finger; the other involves inserting four fingers behind the middle finger, with the index finger pressing the thumb base while the thumb presses the little finger base, and the little finger hooking the thumb.

Five Thunder Mudra: The thumb presses the base of the other four fingers which are drawn inward, used for deploying thunder soldiers and performing lightning rituals, often combined with water sprinkling and talisman drawing.

Ding-Jia Mudra: The thumb presses the middle finger while pinching above the ring finger, employed to summon the Six Ding and Six Jia divine generals.

Supervisor-General Mudra: The thumb presses specific positions with coordinated finger movements, used for commanding celestial troops.

Divine Transformation Mudra: The little finger inserts behind the ring finger while the middle finger hooks the palm crease, with the thumb pressing the middle segment of the middle finger, facilitating deity embodiment.

Demon Restraint Mudra: The little finger inserts behind the ring finger as the middle finger hooks the transverse palm line, with the thumb pressing and bending the middle finger, employed to suppress malevolent entities.

Messenger Summoning Mudra: Pinching the middle segment of the index finger instantly summons the celestial messengers (Gongcao).

Plague Containment Mudra: The thumb presses the index and middle fingers while pinching specific directional points, used when entering plague-stricken households to command disease spirits.

Dipper Manipulation Mudra: Involves precise finger openings and closings symbolizing celestial gate openings and earthly door closings, used for creating protective boundaries against evil influences.

Ghost Shackles Mudra: The thumb presses the little finger base, or forms specific interlocking finger patterns leaving a central cavity, designed to restrain ghosts and demons.

These mudras serve as essential ritual aids for Daoist priests, combining precise finger formations with incantations and visualization to commune with deities, exorcise evil, and heal illnesses. The exacting specifications of each mudra—down to particular finger joints—demonstrate the systematic nature of Daoist ritual practice.

These records describe the hand seals (mudras) used in Daoist exorcism rituals for repelling evil and capturing ghosts. All seals are formed with the left hand:

Ghost-Banishing Seal: Press the thumb against the base of the index finger (Tiger position/Yinwei), with the other four fingers bent at the first joint. This seal is also used during plague outbreaks.

Golden Blade Seal: The thumb presses down the middle and ring fingers while the little finger remains extended. Used to communicate commands to spirits and deities.

Troop-Dispatching Seal: The thumb presses the ring finger, pinching below the fingernail. Employed when mobilizing celestial soldiers or dispatching spirit troops.

Four Mountains Seal: The middle finger bends to press against the palm lines, with the thumb pressing the middle finger while other fingers stay straight. Used when crossing seas to capture ghosts.

Day-Hour Seal: Finger positions vary by month (e.g., first month uses the index finger base, second month uses its middle joint). Each daily hour also corresponds to different finger positions, used to summon the Duty Day Officer (Daoist guardian deity).

Ghost-Chasing Seal: Bend the index and middle fingers while the thumb pinches the ring finger's middle joint. Establishes ghost prisons to pursue wandering spirits, visualized with blazing mountains surrounding the ghosts.

Golden Nail Seal: The middle finger pinches the thumb's middle joint. Seal-Opening: The thumb's nail lifts the middle finger's nail. Seal-Entering: The thumb slides from the middle finger's inner nail into the palm.

Hundred-Monsters Repelling Seal: Left thumb presses below the right thumb's nail. Locust-Repelling Seal: Uses the middle finger's second joint. Cloud-Riding Seal: Uses the ring finger's second joint. Ghost-Slaying Seal: Slides from the index finger base (Tiger position) to the middle finger base (Dragon position) before flicking outward.

Temple-Entering Seal: Index finger pinches the thumb's base. Temple-Breaking Seal: Index finger pinches either the thumb's middle joint or little finger's base. Illness-Expelling Seal: Thumb pinches the index finger's base, used when entering a patient's home.

Ghost-Binding Seal: Thumb pinches the index finger's middle joint, used with divine generals to subdue ghosts. White Tiger Seal: Thumb pinches the index fingernail, employed when entering mountains to repel tiger threats. Azure Dragon Seal: Thumb pinches the middle finger's middle joint, ensures safety when crossing rivers.

This scripture documents several commonly used mudras (ritual hand gestures formed by specific finger positions) in Daoist ritual practice along with their corresponding functions:

The Soul-Summoning Mudra (Zhuihun Jue) is formed by pressing the thumb against the base of the middle finger, used to recall the spirits of deceased relatives. The Ghost-Interrogation Mudra (Kangui Jue) involves the thumb pressing below the middle fingernail, employed to examine and question haunting ghosts or evil spirits. The Sword-Command Mudra (Zhuojian Jue) positions the thumb at the root of the ring finger to dispatch the Divine Messengers (Gongcao, Daoist protector deities). The Dragon-Dispelling Mudra (Jielong Jue) is formed at the second segment of the index finger to avert calamities caused by dragon spirits. All these mudras must be performed with the right hand.

The Seven Stars Mudra (Qixing Jue) corresponds to the Big Dipper constellation, with all seven positions located on the left hand: the Kui Star position at the second segment of the index finger, the Hui Star at the first segment of the index finger, the Wei Star at the first segment of the middle finger, the Xing Star at the second segment of the middle finger, the Bi Star at the second segment of the ring finger, the Fu Star at the second segment of the little finger, and the Piao Star at the third segment of the little finger.

The Five Phases Mudra (Wuxing Jue) aligns with the elements of Wood, Fire, Earth, Metal and Water: the Wood position lies below the second segment of the index finger, Fire at the left side of the middle finger's third segment, Earth at the ring finger's third segment, Metal below the right hand's ring finger third segment, and Water at the upper half of the middle finger's first segment.

The final group comprises exorcism mudras specifically for subduing demons: the Ghost-Slaying Blade Mudra (Wengui Daozhi Jue) formed at the left hand's ring finger third segment can annihilate ghosts; the Dragon-Subduing Blade Mudra (Longjiao Daozhi Jue) with thread tied at the right side of the middle finger's third segment tames monsters; the Earth-Core Blade Mudra (Dixin Daozhi Jue) involves applying vermilion ink at the left side of the thumb's base; the Demon-Slaying Blade Mudra (Shagui Daozhi Jue) executed by swiftly pressing the right side of the little finger's third segment makes evil ghosts bleed. The Earth-Core Small Blade Mudra (Dixin Xiaodaozhi Jue), also called the Cavern-Heaven Mudra (Dongtian Jue), is located at the straight crease near the wrist on the left palm.

This scripture primarily explains several important mudras (finger gestures) in Daoist practice and the visualization methods for invoking celestial officers (Gongcao) when creating talismans (Fulu).

Regarding the mudras for subduing thieves, vanquishing demons, and dispelling calamities:

The "Subduing Thieves Mudra" varies according to directional attributes - wood-element mudra (specific left-hand position) for eastern threats, fire-element for southern, metal-element for western, water-element for northern, and earth-element for the central position governing the four seasons. Color correspondences are also employed: white for wood mudra, red for metal mudra, yellow for water mudra, black for fire mudra, and cyan for earth mudra.

The "Vanquishing Seven Demons and Beheading Two Ghosts Mudra" is formed by pressing the left thumb above the second finger's nail. The "Overcoming Five Sufferings and Eight Calamities Mudra" requires elemental matching with one's destiny: fire mudra for metal-destiny individuals, metal mudra for wood-destiny, earth mudra for water-destiny, water mudra for fire-destiny, and wood mudra for earth-destiny individuals.

Methods for visualizing celestial officers when creating talismans:

Each left-hand finger represents different guardian spirits:

The thumb signifies the Yang Qi Gongcao, responsible for inscribing petitions to the celestial court;

The index finger represents the Earth Portal Gongcao, controlling talismans against earthly malign forces;

The middle finger embodies the Central Ruler Gongcao, governing the Five Sacred Mountains and subduing mountain spirits;

The ring finger denotes the Welcoming-Sending Gongcao, overseeing talismans for human relationships;

The little finger manifests as the Baihui Gongcao, commanding water and fire elementals.

Palm lines also possess special functions:

The tiger's mouth crease (between thumb and index) subdues wild beasts - practitioners must hold their breath when drawing corresponding talismans;

The central thumb crease wards off plagues and dispels misfortunes;

The proximal crease of the index finger resolves legal disputes and verbal conflicts.

These techniques represent specialized Daoist ritual methods that combine mudras with visualization to mobilize different divine powers, requiring proper transmission from a master for correct implementation.

This scripture explains the Daoist practice of using finger mudras (hand seals) and visualization techniques to activate talismanic spells (Fulu) with specific functions. Each joint of the left hand corresponds to different types of spells:

The middle segment of the left hand's second finger is used for drawing talismans to prevent funeral misfortunes, neighborly conflicts, and disasters caused by construction work. The upper segment of the same finger specializes in spells against rabid dogs, difficult childbirth, retained placenta, and stillbirths.

The crease near the palm on the third finger is called the "Dike Messenger," specifically for creating curse-breaking talismans meant to be ingested by the afflicted. The middle segment of this finger houses the "Great Net Messenger," responsible for spells to gain audience with nobility, request objects, or mediate disputes.

The palm-side crease of the fourth finger can produce talismans for treating insomnia, bedwetting, teeth grinding, and children's night terrors. Its middle segment, named "Level-Eyed," specializes in spells to repel wild beasts entering homes and various supernatural phenomena.

The fifth finger's palm-side crease treats all manner of pains and swellings, while its middle segment—the "Subduing Spirit Envoy"—controls insects, rodents, and pests. The upper segment's "Mighty Warrior Envoy" creates talismans to stabilize boats during storms or prevent wine and vinegar from spoiling.

When performing ritual steps (Yubu) for healing, exorcism, temple entry, river crossings, or mountain travel, one must combine mudras with visualization: envision celestial guardians flanking both sides, the Twenty-Eight Lunar Mansions encircling, the Four Directional Deities (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) guarding front and back, while visualizing oneself transforming into Marshal Tianpeng (a major Daoist protector deity). For mountain travel, pinch a specific point on the left middle finger while visualizing the Azure Dragon and White Tiger as escorts. When entering temples to dispel evil, use different left-hand positions while imagining one's divine appointment and Marshal Tianpeng leading countless celestial troops.

For river crossings, visualize the Three Officials (Heaven, Earth, Water) ahead and guardian deities behind. When confronting tigers, pinch specific right-hand positions to gather Qi, then form the "Tiger-Subduing Seal" at the "Chen" position on the left hand. Against malevolent spirits, visualize transforming into the Northern Emperor (Ziwei Dadi, ruler of ghosts) to subdue them.

This scripture describes the exorcism and healing rituals of the "Tianpeng Method" in Daoist practice. The practitioner must close their eyes in meditation, visualizing Marshal Tianpeng (a Daoist guardian deity) and his thirty-six divine generals arrayed around them. Generals like Jianbing and Mengzhang stand guard with weapons at the front and rear, while Lingguang and Zhiming hold ceremonial banners and insignia.

The ritualist performs the Seven Stars Step (a Daoist ceremonial footwork), forms hand seals (the "Ghost-Subduing Eye" seal at the mao position), and issues talismans (fulu) to expel disease-causing spirits. During this, one must visualize transforming into their destiny-appointed celestial official, holding a ritual document (fudie), and executing the Gang-Star Steps (ritual pacing) to summon deities like the Northern Emperor (Purple Subtlety Emperor of the North Pole) and the Southern Dipper Star Lords for assistance. Notably, pressing a specific point on the right palm (the "Ghost-Slaying Eye") is emphasized. When confronting malevolent adversaries, the practitioner visualizes becoming General Zhouwu—ninety-six zhang tall, wearing crimson robes and headgear, wielding the Jade Yang Scepter, and commanding three hundred thousand celestial troops.

For healing, pressing the third segment of the left middle finger (the "Battlefield Eye") subdues demons from all directions. Alternatively, one may loosen their hair, grasp a sword, and perform the Gang-Star Steps while employing seals like the Thunder Master Seal, Lightning Master Seal, or the Seal of the Universal Dharma Sovereign. Pressing the left palm center draws in the righteous Qi of the Heavenly Net (Tiangang), envisioning the Big Dipper enveloping the crown of the head with protective deities guarding all sides. Pressing the base of the left thumb (the "Chief Star Eye") before entering a patient's home requires visualizing oneself as the Celestial Physician, accompanied by medicine-bearing attendants, while pressing the yin position on the right hand (the "Disease Eye") diagnoses ailments.

The text specifically notes that if illness persists due to malicious curses—rendering conventional treatments ineffective—the practitioner need only follow this method: execute the Dipper Steps, channel Tiangang's righteous Qi to inscribe a talisman for the patient to wear, then press the zi position on the right hand (the "Curse-Reversing Eye"). This ensures the curse rebounds onto its originator, defying all other counter-rituals.