《太上助國救民總真祕要》Vol. 9

This passage documents the specifications for crafting and using important ritual implements in the Daoist "Celestial Heart Orthodox Method" (Tianxin Zhengfa) tradition. It details two primary ritual objects:

The first is the "wooden talisman" (banfu), carved from cypress wood with a thickness of 2 fen (approx. 6mm), height of 7 cun (21cm), and width of 9 cun (27cm), inscribed with sacred incantations. The second is the "iron covenant" (tiequan), forged from an iron plate approximately 3 cun square (9cm). After coating with orpiment as base, its covenant text is written in cinnabar. Yellow silk may substitute the iron plate, with the emphasis lying in symbolizing unbreakable sincerity.

The text meticulously records the transmission ritual protocol. On a specified date, a Daoist priest (with birth details noted) from a certain temple sincerely petitions a "Shangqing Great Cavern Master" (high-ranking ritual specialist) to receive the "Shangqing Northern Dipper Celestial Heart Orthodox Method". This esoteric practice includes the Dipper Constellation sacred texts, wooden talismans, iron covenants, and other ritual implements used for state protection, aiding the people, exorcising evil, healing illnesses, and liberating souls.

The iron covenant contains three major precepts: First, disciples must maintain integrity when practicing healing, aligning words and deeds with heavenly principles, strictly avoiding deception. Second, disciples should empathize with others—honoring parents, revering teachers, aiding the poor, sick, and orphaned—while abstaining from coveting material gains. Third, disciples must strictly adhere to orthodox methods when applying talismans, maintaining ritual purity. They are forbidden to casually reveal secrets or transmit teachings without master's permission, lest the magic lose efficacy.

Concluding in formal document format: Disciple [Name], with purified mind, reveres the Great Dao (Da) and vows to cultivate immortal arts for universal salvation—thus receiving wooden talismans and iron covenants as certification. These regulations embody the Daoist cultivation principle of "sincerity as foundation," emphasizing the unity between inner refinement and outward practice.

This scripture records the format and content of the "banquan" (a sacred contractual document) used in Daoist ordination rituals. It consists of three main sections:

The first section invokes divine protection. When performing rituals, the master priest reverently summons numerous deities for safeguarding—including the Four Heavenly Kings (Buddhist guardian deities), the Eight Classes of Divine Protectors (Buddhist guardian assemblies), the Ninefold Celestial Primordial Goddess (Daoist female divinity), and the Eight Vajra Guardians. These beings are entreated to ensure the practitioner's successful performance of Daoist methods to relieve suffering, dispel epidemics, and eradicate evil influences.

The second section details the document's format. The front side specifies that this is a protective ritual instrument bestowed upon a disciple, sealed and signed by the ordination master (the teacher presiding over the transmission ceremony). The reverse side records the names of the recommending master (sponsor), supervising master (overseer), and the transmission date, emphasizing that this lineage of "Celestial Heart Orthodox Methods" (a major Daoist ritual system) must strictly adhere to established protocols.

The final section contains the disciple's sworn oath. The disciple must inscribe their birthdate and eight characters (astrological data), pledging never to transmit these methods indiscriminately to unvirtuous individuals nor exploit them for personal gain. Violating this oath invites punishment from the Three Celestial Officials (Heavenly, Earthly, and Water Officials), with karmic retribution extending to seven generations of ancestors. This "metal-dividing covenant-breaking" ritual symbolizes the sacred contractual bond between master and disciple.

Note: Such ordination documents were common in Song Dynasty Daoism, reflecting the solemnity and sanctity of Daoist ritual transmission while upholding the principle of "not transmitting to unworthy persons." The complete ceremony requires multiple masters as witnesses, using sacred contracts to regulate disciples' conduct.

This scripture records the formal document format used by the "Polaris Exorcism Bureau" (a key Daoist divine institution) to confer official titles upon new ritual masters. The content consists of two main sections:

The first half constitutes the master-disciple covenant, witnessed by the sun, moon, and stars, conducted according to the Mystic Statutes (Daoist precepts) established by the Great Supreme Lao Jun. The disciple solemnly vows: should they violate this covenant by transmitting Daoist methods to unworthy individuals or using spiritual techniques for personal gain, they willingly accept the karmic consequence of seven generations of ancestors being punished alongside them. Simultaneously, they invoke the supervision of the Three Officials (Heavenly Official, Earthly Official, and Water Official), ensuring the transmitted "Shangqing Polaris Tianxin Orthodox Methods" (an exorcism technique) will genuinely help people eliminate malevolent forces, cure illnesses, and prolong life.

The second half presents the official appointment document format. Three masters (the Recommending Master, Overseeing Master, and Transmitting Master) jointly petition the "Santai Gate" (Daoist administrative body) to endorse a sincere seeker of the Dao who demonstrates upright conduct, constant reverence for deities, and compassionate intentions to aid the world. The document meticulously records the candidate's birth date and time (according to the Chinese calendrical system), their corresponding Polaris deity (Daoism holds that each person is protected by a specific Polaris deity at birth), and upon approval, confers the title of "Right Judge of the Polaris Exorcism Bureau" (a deputy position in the exorcism bureau). This grants the authority to employ Tianxin method talismans (Daoist ritual documents) for helping others.

The entire ceremony embodies Daoism's rigorous tradition of "guiding people through proper methods," emphasizing that practitioners must maintain moral integrity and that spiritual techniques should only be used for helping others. The recurring character "so-and-so" in the text represents blank spaces to be filled in formal documents.

This scripture primarily consists of two parts: first, a memorial of gratitude to be presented by a Daoist priest upon receiving divine office; second, detailed instructions for establishing the Celestial Prison (a Daoist exorcism altar).

The first section presents a formal memorial addressed to the Three Pure Ones (Sanqing) - the supreme triad of Jade Clarity (Yuqing), Supreme Clarity (Shangqing), and Grand Clarity (Taiqing). The priest humbly acknowledges his unworthiness, expressing profound gratitude for the unexpected honor of attaining immortal office. The text describes how the formless Dao gives birth to all things, and how supreme Virtue (De) governs the three realms of heaven, earth, and humanity without deliberate control. The priest vows to strictly observe celestial statutes while maintaining compassion to relieve suffering, thereby repaying the divine favor. Following strict liturgical format (Keyi), the document concludes with the precise date of submission and the priest's full ordained name.

The second part meticulously outlines the procedure for constructing the Celestial Prison: First, select the proper orientation (varying monthly - due north in the first lunar month, due east in the second month, etc.) and prepare an enclosed, purified chamber for the ritual platform. The priest must perform the "spirit transformation" ceremony, visualizing his body morphing into the Exorcism Bureau Envoy (a Daoist exorcism deity), donning a Jiaotai crown and fish-scale ritual robes while wielding a fire-bell sword and the Seal of the Dharma Sovereign. Next comes the Seven-Star Steps - walking according to the Big Dipper's configuration, planting bamboo stalks at each step and connecting them with red cords. Two ghost-pursuing talismans (Fulu) must be inscribed (one in vermilion, one in black ink), accompanied by burnt spirit money, while visualizing the talismanic messengers racing like swift ghost-runners to execute their mission. Throughout the process, the priest reinforces the ritual power by forming the Ghost-Pursuing Mudra (a specific hand gesture).

This passage describes a specific Daoist exorcism ritual called "Celestial Prison" (Tianyu). When performing the ritual, the practitioner must write in cinnabar on paper phrases such as "Divine generals dispatched from Mount Tai are ordered to capture malevolent spirits," along with their official religious title and personal seal. The ceremony involves reciting particular incantations while forming mudras (ritual hand gestures used in Daoist practice).

To construct the Celestial Prison, nine green bamboo poles measuring four chi and nine cun (approximately 1.6 meters) are required. The practitioner outlines the Big Dipper constellation and prison boundaries with ash. Each bamboo pole should be tied with a black cloth strip inscribed with cinnabar characters representing stellar deities. The prison must be arranged in darkness—closed during daytime and opened at night, invisible to all except the performing priest.

For healing purposes, the ritual instruments should point toward the patient's chamber; for other matters, they must align with the current month's auspicious direction. If no results appear within two days, the characters "Celestial Prison" must be prominently displayed on the prison gate to amplify its power. Every step must strictly follow Daoist liturgical protocols without personal emotional interference.

The text further explains methods to identify spirit types: violent ghosts manifest their true forms, while shadowy entities leave only traces. If a patient's lifespan is nearing its end, footprints appear at the corresponding stellar position—an omen of soul-summoning emissaries requiring immediate cessation of the ritual. Chicken-like prints indicate wandering spirits of those who died abroad, while human footprints may suggest disturbances by Wutong spirits (folkloric trickster entities). Before the ceremony, paper money must be burned as offerings to the altar guardians overseeing the ritual.

This scripture primarily describes two key aspects: first, how to identify signs of disturbances caused by various spirits and deities, and second, the specific methods for performing Daoist exorcism rituals.

The first section enumerates the distinguishing characteristics of different spirits: paw prints resembling those of cats, rats, or foxes indicate mountain spirits (shanjing); large, fierce hand or footprints belong to mountain deities (shanshen); snake or eel trails point to the kitchen god (zaoshen); bloody goose or duck tracks near Buddhist statues, earth altars, or seating areas signify ghosts of violent deaths (shangwang gui); knife-scarred marks in temples or monasteries suggest offenses against divine beings; large hoofprints of mules, donkeys, oxen, or horses indicate domestic poison magic (gudu), while small footprints reveal a neighbor's curse; rope-drag marks belong to hanging ghosts (shangdiao gui); chaotic ant trails represent consumptive ghosts (fushi laogui); evenly sized prints about the width of a pinky finger show tomb-haunting spirits; and small traces near mountains, forests, or waterways signify violations against territorial deities.

The second section meticulously documents two Daoist ritual methods: "Dismantling the Celestial Prison" (Ba Tianyu Fa) and "Establishing the Life-Giving Altar" (Jian Shengtiantai Fa). For the Dismantling method, the ritual master first transforms into an emissary of the Exorcism Bureau, commanding spirits to manifest at the star altar before submitting a formal petition to the Eastern Peak Emperor (Dongyue Dadi). Divine generals are then dispatched to escort the offending spirits to Mount Tai for judgment. The ceremony requires preparing spirit money (qianma) as offerings to the generals, burning a model celestial prison, and scattering its ashes into rivers.

The Life-Giving Altar method demands detailed documentation of the case. If circumstances remain unclear, an official dispatch requests the Eastern Peak Emperor to deploy divine generals to collaborate with local City Gods (Chenghuang), household deities, and the Five Paths Generals (Wudao Jiangjun) in door-to-door investigations to identify the perpetrator, method, and temple involved in the sorcery. The master constructs the Life-Giving Altar at the afflicted household, summoning the offending spirits for interrogation: "Disciple [name]—what past grievance compels you to haunt the underworld and torment this person with illness?" Through this ritual, karmic conflicts are resolved.

This scripture describes a Daoist ritual process and specific arrangements for redeeming the souls of the deceased.

First, the ritual master prepares offerings such as spirit money and paper horses through a zhaijiao (Daoist purification ritual) to assist the departed soul in ascending to heaven. The scripture warns that the soul must repent and reform, or else it will be confined in the "Prison of the Dipper" (a Daoist concept of hell), where both form and spirit (shen) will be annihilated. During the ritual, an official document (a "dispatch") must be issued, commanding divine generals to escort the soul to Mount Tai (the Eastern Peak, the seat of the Daoist underworld), with local earth gods taking turns to guide the soul until it reaches the hall of the Lord of Mount Tai.

The construction of the "Ascension Platform" is highly elaborate: it must be built in an area with flourishing vital energy (qi), using a mixture of sand blended with wine and fragrant herbs like spikenard, aloeswood, and sandalwood to form a three-tiered base. The lower tier is two chi wide and three cun high, the middle tier one chi and five cun wide and two cun high, and the upper tier one chi wide and seven cun high. A bronze mirror is placed atop the platform, with lamps lit at its four corners, while a Seven-Star Lamp arrangement is set in front, pointing toward the direction of the afflicted person. An altar table must also be prepared with seasonal fruits, incense, candles, tea, and wine as offerings.

Special ritual implements are used: a one chi and two cun iron pillar (symbolizing the twelve months, engraved with the Big Dipper constellation), a small purification flask containing talismans (fulu), and an iron plate (seven cun long and two cun wide) inscribed with the "Three Lights Talisman." Finally, incense is burned while prayers are recited, beseeching the Great Emperor of Shangqing (a high-ranking Daoist deity) to issue a decree for the soul's redemption.

The entire ritual follows a strict sequence: first, a petition is submitted to the Heavenly Emperor and the Seven Star Lords of the Big Dipper, then a report is sent to the Lord of Mount Tai, and finally, local deities such as the City God (Chenghuang) and earth gods are notified to provide protection, ensuring a year free from disasters. All document formats are precisely prescribed (detailed in a later volume).

This scripture records a Daoist ritual procedure for exorcising evil and invoking blessings, consisting primarily of two parts: burying talismans to suppress baleful influences and lighting lamps to avert disasters.

First, a pit one foot and two inches deep must be dug in a specific direction (the Huagai position, detailed in the latter part of the scripture). Prepare two bottles—a larger one containing a smaller bottle, inside which is placed a silk talisman inscribed with the disciple’s name and a number of copper coins corresponding to their age. Before burying the bottles, the practitioner must "transform the spirit and pace the celestial net" (bianshen bugang), stepping along the positions of the Big Dipper’s seven stars, starting from the Greedy Wolf (Tianlang) and ending at the Army Breaker (Pojun), while reciting the Big Dipper incantation. This chant invokes the divine power of each of the seven stars—Greedy Wolf, Giant Gate (Jumen), Wealth Preserver (Lucun), Literary Curved (Wenqu), Pure and Upright (Lianzhen), Martial Song (Wuqu), and Army Breaker—each possessing distinct powers, such as the Greedy Wolf’s ability to devour malevolent ghosts or the Giant Gate’s capacity to radiate light.

While burying the bottles, another protective incantation is recited: "Heaven and Earth are my shelter, the Big Dipper’s seven stars are my armor. I entrust the disciple [name] and their family of [number] members to the protection of the Big Dipper’s seven stars—no harm may come near." After burial, iron talismans (tiefu) and iron pillars are planted before and behind the pit, visualizing the Four Heavenly Gate Kings guarding the four directions while the City God (Chenghuang, local guardian deity) dispatches spirit soldiers to patrol and protect.

At year’s end, the bottles must be unearthed for sacrificial offerings. Prepare wine, food, and iron horses (metal horse-shaped offerings) to thank the Big Dipper’s seven stars, the Three Platforms (Santai, constellations governing fate), and the individual’s birth star (benming), while also rewarding the patrolling spirit soldiers and the local Earth God (Tudi Shen). Finally, a formal dispatch (diewen, Daoist document) is written to send the spirit soldiers back to the Mountain Prefecture (Yuefu).

The second part involves the ritual of lighting the Life-Prolonging Lamps (Yansheng Deng). Using lime, three lamp arrays are drawn on the ground, forming the characters "敕" (chi, command), "延" (yan, prolong), and "生" (sheng, life), lit with 49, 36, and 24 lamps respectively. These arrays serve both to cure plagues and demonic illnesses. Before lighting the lamps, the practitioner again paces the Big Dipper’s positions, reciting the Big Dipper incantation to beseech the seven stars for blessings of longevity and prosperity. This lamp array not only dispels pestilence but also extends one’s lifespan.

This scripture primarily explains Daoist methods of healing, exorcism, and divination through lamp lighting ceremonies.

It first describes a mantra for visualizing the Seven Stars of the Big Dipper (including the Star Lords of Wenqu and Lianzhen) to protect the practitioner, invoking divine guardianship to dispel calamities and aid the cultivator in ascending to immortality. While reciting the mantra, one must form the "Five Thunder Mudra" (Wulei Jue) and, with eyes closed, visualize electric light filling the chamber.

Next, it details the preparation of the "Dipper Lamp" (Dou Deng) for healing: sixty-four taels of pure oil infused with medicinal herbs such as atractylodes, licorice, and peach branches for seven days, then sealed with talismanic incantations (Fulu). When lighting the lamp, one must use pine torch fire according to the patient’s birth star direction—paper lamps are forbidden. If the lamp extinguishes prematurely, it foretells critical illness; if moths are drawn to the flame yet the light remains bright, it signifies the expulsion of evil influences; if the light dims but lingers, the illness persists yet is not life-threatening.

Lastly, it mentions divination for household fortune on auspicious days (such as the Six Gatherings Night): bright lamp light indicates good fortune, dimness forewarns misfortune, a bluish glow suggests haunting by corpse-demons, while a reddish hue warns of impending bloodshed. The entire ritual emphasizes purity of mind and precision in action to establish resonance with the divine.

This scripture primarily discusses Daoist rituals for averting calamities and invoking blessings, along with astrological calculation methods. Let me explain section by section:

On observing omens of misfortune:

White radiance foretells funeral matters or mourning garments in the household, while black light indicates potential illness or legal troubles. Yellow radiance suggests possible epidemic qi (vital energy). If flames burn steadily bright, it's an auspicious sign, but forming ring-shaped halos portends danger. Flickering light predicts impending misfortunes.

The Huagai (Canopy) directional method (a protective ritual in Daoism):

Each month corresponds to specific compass directions: First month in Zi position (due north), second month in Chou (northeast by north), and so forth until the twelfth month in Hai (northwest by north). Each month, practitioners must establish the ritual canopy in its corresponding direction and light longevity lamps for blessings.

The Purple Tenuity Seven Regulators Tiangang method (Tiangang refers to the Big Dipper):

This ritual harnesses the power of the Big Dipper to subdue malevolent spirits. The scripture details the daily rotation patterns of these seven stars, with particular emphasis on the Tiangang star (Pojun, the seventh star). The practice involves: beginning at Xu hour (7-9 PM), calculating the Tiangang position based on the monthly earthly branch, shifting one position each two-hour period in continuous cycles.

Methods for calculating solar positions:

The sun rises and sets differently each month. For instance, in the first and ninth months it rises from Yi position (east-southeast) and sets at Geng (west-northwest); second and eighth months see sunrise at Mao (due east) and sunset at You (due west). The fifth month features sunrise at Qian (northwest) and sunset at Gen (northeast). These positions must align with Tianxin (Polaris).

Lunar position calculations:

First and ninth months - moon appears at Chou (north-northeast); second and eighth months at Zi (due north). Third and seventh months at Hai (north-northwest), fourth and sixth months at Xu (northwest). Fifth month at You (due west), tenth month at Mao (due east). Eleventh and twelfth months at Chen (east-southeast). Practitioners must follow temporal calculations to locate moonlit positions for gathering lunar essence qi.

The Rushi Zuoduan method (a divination technique):

This profoundly mystical practice involves: adding the monthly celestial general to the current hour's position, then observing which deity occupies the same location. By analyzing the cyclical day stem's mutual conquest relationships, one determines the waxing or waning of human yuan (primordial qi) to make prognostications.

This scripture primarily elucidates Daoist divination and disease diagnosis methods, divided into three sections:

The first section explains the divination principles of Five Phase generation and restriction. By observing the interactions among the Five Phases (Metal, Wood, Water, Fire, Earth), one can determine auspicious or inauspicious outcomes: for instance, when two Wood elements interact, financial endeavors face difficulties; two Earth elements indicate sluggish progress; two Metal elements in conflict bring pervasive obstacles; two Fire elements meeting may trigger calamities; while two Water elements combining is most auspicious. It details specific omens for different elemental interactions - Water entering Fire position foretells female restlessness, Metal invading Wood signals verbal disputes, etc. The section concludes with using Heavenly Stems and Earthly Branches (such as Yin-Shen or Zi-Wu combinations) to assess various situations.

The second section describes disease diagnosis methods. Based on the patient's age and onset time, practitioners employ the "monthly general plus hour" divination technique to identify causes: Wood element indicates wind disorders, Metal suggests lung diseases, Fire points to internal heat, Water signifies cold-related lumbar/leg ailments, while Earth manifests as abscesses or swellings. If the Five Phases show generative relationships, recovery becomes easier. Additional diagnostic aids include observing "Qi complexion" (facial coloration) and "Noble Spirit positions" (specific directional orientations).

The third section outlines life-or-death prognosis techniques. By examining the relationship between "Noble Spirits" (auspicious deities) and "Monthly Generals" (lunar cycle spirits): if they conflict, the illness worsens with poor recovery prospects; when the "Human Origin" (vital Qi) position also suffers damage, the patient may lose consciousness and become incurable.

This scripture primarily discusses several divination methods in Daoism for predicting illness and mortality, as well as exorcising malevolent influences. The content involves fate calculation techniques and beliefs in spirits and deities.

Regarding methods for predicting illness and mortality: By correlating the Heavenly Stems and Earthly Branches with numerical values (e.g., Jia-Zi corresponds to 9, Yi-Geng to 8) and combining them with the Five Phases (Water-1, Fire-2, Wood-3, Metal-4, Earth-5) and directional associations (1-Kan represents North, 2-Kun represents Southwest, etc.), one can determine the critical timeframe for a patient's survival. Terms like "flourishing, active, nascent, and declining" describe the waxing and waning states of the Five Phases, with "imprisoned and dead" being the most perilous phase.

The method for locating hidden malevolent forces (Fushi): Using the Monthly General (a term from astrological divination) combined with the current hour, one can pinpoint the location of these latent threats. For instance, on Yi-Geng days they appear in the "Shengxian" direction, on Bing-Xin days in the Kun position (Southwest), and on Wu-Gui days in the "Gongcao" direction. "Ludu" refers to the usual dwelling places of Fushi, with locations that clash with the Heavenly Stems and Earthly Branches being the most difficult to detect.

Identifying the responsible spirits: Similarly using the Monthly General and hour, different Earthly Branches correspond to different spirits. For example, Hai relates to ancestral spirits, Zi to the water deity Xuanwu, Chou to Fushi and the River Earl, while Yin corresponds to disasters involving weapons. Each direction has its own malevolent spirits requiring specific countermeasures.

Diagnosing illness origins: The patient's sleeping orientation must be examined. Daoism associates different directions with specific organs—North with kidneys, South with heart, etc. By analyzing the interplay of the Five Phases and spiritual disturbances, the root cause of illness can be determined.

These methods integrate Daoist numerology, Five Phases theory, and spirit worship, representing specialized divination techniques used by ancient Daoist priests to resolve misfortunes. Terms like "Monthly General" and "Ludu" belong to Daoist astrological terminology, representing specific spatiotemporal concepts.

This scripture primarily discusses the taboos and rules to observe when using Daoist talismans and incantations (fulu), covering aspects such as time selection and directional avoidance.

Regarding temporal prohibitions for talisman use:

• On Jia-Yi days, use during the Yin-Mao hours
• On Bing-Ding days, choose the Chen-Si hours
• On Wu-Ji days, employ the Wu-Wei hours
• On Geng-Xin days, select the Shen-You hours
• On Ren-Gui days, utilize the Xu-Hai hours

Using talismans for healing at incorrect hours invites grave misfortune.

Methods for healing with talismans:

Determine based on the hour when the patient requests the talisman, combined with the monthly general (yuejiang - the earthly branch orientation corresponding to each month). The key is checking whether the patient's destiny clashes with the hour—the Hai hour is the safest choice. If no conflict exists, administering the talismanic water at the proper hour ensures safety.

The twelve-month directional prohibitions list various evil spirit orientations:

• The Great Sha (Dasha) shifts monthly: 1st month in Xu, 2nd in Si, etc.
• Minor Sha (Xiaosha) follows a cyclical pattern: 1st month in Chou, 2nd in Xu, etc.
• Celestial Prison (Tianyu - inauspicious heavenly position) moves counterclockwise monthly
• Earthly Prison (Diyu - inauspicious earthly position) shifts clockwise monthly
• Celestial Thief (Tianzei) has unique orientations: 1st month in You, 2nd in Yin, etc.

Special precautions:

Avoid drawing or using talismans on days with Great Sha, Minor Sha, or Monthly Sha. When visiting patients, steer clear of the "Earthly Prison" direction—neither patient nor ritual master should occupy these "prison orientations." If the patient's destiny matches the day's celestial soul (tianhun) or earthly魄 (dipo), absolutely refrain from creating or delivering talismans that day, lest it prove fatal.

Illustrative examples:

For those born in Ding, Gui, Jia, or Geng years, never create talismans during the 1st/4th months or on Ding/Gui days. Similarly, never deliver talismans to people born in Ding/Gui years.

The Monthly Virtue (Yuede) orientation is auspicious—moving the patient's bed here aids treatment. The seasonal Celestial Unity (Tianyi) directions (spring in Yin, summer in Si, autumn in Shen, winter in Hai) are also favorable for healing.

This passage explains the timing, orientation, and ritual procedures for Daoist talisman (Fulu) inscription. The practice requires selecting specific seasonal hours: the Mao hour (5-7 AM) in spring, the Wu hour (11 AM-1 PM) in summer, the You hour (5-7 PM) in autumn, and the Zi hour (11 PM-1 AM) in winter.

When inscribing talismans, one must face the Noble Direction (auspicious orientation) or erect a ritual altar symbolizing the celestial realm. Each season employs corresponding directional colors and numerical repetitions: green with nine repetitions in spring, red with three in summer, white with seven in autumn, and black with five in winter.

After completing these ritual steps, the inscribed talisman should be given to the recipient to manifest its spiritual efficacy. This teaching originates from the ninth volume of the Supreme Secret Essentials for Assisting the State and Saving the People (Taishang Zhuguo Jiumin Zongzhen Miyao), representing an important esoteric method in Daoism for national protection and public relief.