《太上元始天尊說北帝伏魔神咒妙經》

At the opening of the Daoist scripture The Wondrous Sutra of the Divine Exorcism Spoken by the Celestial Worthy of Primordial Beginning, there is a vivid depiction of the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) delivering teachings in the Upper Primordial Heavenly Palace. Seated upon a throne enveloped in five-colored auspicious clouds, the Celestial Worthy was surrounded by the Thirty-Two Heavenly Emperors, Perfected Beings, immortal attendants, and a host of divine guardians, while celestial music resonated through the skies.

Suddenly, the Heavenly Gate in the northeast trembled and opened wide, releasing a foul, murky black Qi (vital energy) tainted with bloody light that rose from the human realm. The stench was so overwhelming that it surged straight into the celestial court, shocking all the assembled immortals. At this moment, a Perfected Being named Miaoxing (Wondrous Practice) reverently approached the Celestial Worthy, explaining that in his ten thousand years of cultivation, he had never witnessed such an ominous sign. He inquired what calamity this phenomenon foretold.

With a gentle smile, the Celestial Worthy of Primordial Beginning explained: This occurs because the beings of the lower world originally possessed the pure and innate "Form of True Oneness," guarded by thirty-six thousand divine spirits. However, with the arrival of the Dharma-Ending Age, people have lost their true nature, becoming deluded by Yin-demons and malevolent ghosts, and have turned to heretical paths. Their cruelty, violence, and moral decay have led them to commit acts that defy the natural order of Heaven, allowing the Six Heavens’ Ghosts and Spirits (referring to evil deities that bring harm) to seize the opportunity to torment humanity.

Through this mythological narrative, the scripture reveals the moral degeneration of society and the rampant spread of evil influences, setting the stage for the subsequent transmission of the divine exorcism spells. The mention of the "culmination of the Three-Nine cycle" alludes to the cyclical era of cosmic decline, while the "Six Heavens’ Ghosts and Spirits" symbolize the demonic forces that disrupt the human world.

This scripture recounts how the Primordial Heavenly Sovereign (Yuanshi Tianzun) revealed to the Perfected Being of Wondrous Practice (Miaoxing Zhenren) the mysteries of the Fengdu Ghost Kingdom in the north, along with methods to subdue underworld demons and protect the living through the Supreme Mystery True Unity Wondrous Scripture (Taiyuan Zhenyi Miaojing).

Hearing that untimely deaths in the mortal realm often left grievances soaring to the heavens, the Perfected Being of Wondrous Practice inquired of the Primordial Heavenly Sovereign: Why do the ghosts and deities of the Six Heavens freely harm living beings in the human world, while ordinary rituals prove ineffective against them? The Heavenly Sovereign then unveiled the truth of the northern underworld.

In the farthest reaches of the cosmic north lies a shadowy realm called the "Land of the Five Qi Mysterious Heaven, Cavernous Darkness, and Solitary Desolation," ruled by the Dark Thearch of Supreme Yin, the Mysterious Elder of the Five Numinous Powers (Taiyin Wuling Xuanlao Heidi Lingjun). Here, the Heavenly Lord of Mysterious Nourishment (Xuanzi Tianjun) assists in governance, while the Jade Maiden of Supreme Mystery and Nocturnal Radiance (Taiyuan Yeguang Yunü) transmits vital energies. Together, they open the "Gate of Broad Numinosity Born from Yin," suppressing underworld demons by expounding the Supreme Mystery True Unity Wondrous Scripture. In this realm, the dead may return to life, withered bones regrow flesh, and the people never suffer untimely deaths.

Beneath this underworld stretches a boundless black sea reeking of decay, at whose center rises Mount Fengdu Luo, towering 106,000 li high with a circumference of 50,000 li, its base submerged in ten-thousand-li-deep dark waters. Below the mountain lies a great grotto-heaven called the "Heavenly Kingdom of Shadowed Scenery," governed by the Northern Yin Heavenly Lord of Supreme Yin Water (Taiyin Shuidi Beiyin Tianjun), whose palace is named the Supreme Yin Palace. Here reside five key assisting deities: the Lord of Eastern Dipper's Vital Breath (Dongdou Shengqi Jun), the Lord of Western Dipper's Physical Form (Xidou Shengxing Jun), the Lord of Southern Dipper's Prohibitions (Nandou Sijin Jun), the Lord of Northern Dipper's Lifespans (Beidou Siming Jun), and the Lord of Central Dipper's Comprehensive Records (Zhongdou Zonglu Jun), each overseeing distinct functions. Additionally, there are Nine Mandate Rulers, Five Marchmount Prefects, and twenty-four yin-yang administrative offices managing underworld affairs.

This scripture reveals Daoism's complete bureaucratic system of the underworld, demonstrating how specific scriptures and divine powers can suppress yin-world malevolence to protect living beings in the yang-world from untimely calamities.

This scripture depicts a terrifying underworld realm governed by the Northern Emperor (Beiji Ziwei Dadi) in Daoist cosmology.

The netherworld contains administrative officials overseeing hills and streams, along with countless demonic minions. Here dwell the Six Heavens' Demon Kings (Liu Tian Mowang, referring to six malevolent demonic rulers in Daoism) and evil spirits, surrounded by thirty-six layers of hell, each spanning fifty square miles. The vegetation in these hells naturally exudes poisonous Qi, growing into blade-sharp forms, with venomous creatures, fierce beasts, blazing fires, and black smoke everywhere, perpetually swept by foul winds and bloody rains.

The realm overflows with torture instruments: red-hot iron chariots, rivers of ashes, iron rods and bronze hammers—the agonized screams of punished souls shake the heavens. These are the places where souls burdened with heavy earthly sins undergo retribution.

Beyond the Great Yin Celestial Cavern (Taiyin Tiandong, a key underworld region) stand three smaller palaces, each fifty square miles wide: the first called Celestial Officials Palace (Tianguan Gong), the second Earth Officials Palace (Diguan Gong), and the third Water Officials Palace (Shuiguan Gong)—all crucial bureaus managing life, death, and soul-seizing. The mountains also contain six cavern-palaces forming the Great Unity Yin Cavern Celestial Palace (Taiyi Yin Dongtian Gong), each five thousand square miles wide, corresponding to the underworld's six main departments.

Each palace is ruled by a Great Demon King commanding 360,000 vicious ghost soldiers—some shaped like fish-dragon monsters. These palaces hide in void mists, utterly unfindable without a celestial emperor's power, collectively known as the "Six Heavens' Demon Kings' Palaces."

These evil spirits invade the human world when people's Shen (spirit) becomes disordered, specifically consuming pregnant women's Jing (essence) and blood, causing nightmares, shapeshifting into cat-dog forms to terrify women until their Qi-blood deteriorates and minds collapse. They make children die between ages one to ten, or kill adults before their destined lifespan. They even arrest nine generations of ancestors for interrogation, inflicting the living with strange diseases: festering sores, madness, deaf-muteness, wind-water disturbances, nightmare hauntings—countless sufferings beyond full description.

This scripture describes how human souls transform into various malevolent entities after death, and the process by which Daoist deities subdue these evil forces.

During one's lifetime, the three Hun (ethereal souls) and seven Po (corporeal souls) — which Daoism considers the constituents of a person — are recorded in the ledgers of life and death maintained by the Six Palaces (the divine bureaucracy governing life and death in Daoist cosmology). If the deceased fail to receive proper salvation rituals, their souls may morph into various demonic forms: some become bell-ringing, drum-beating witch monsters haunting ancient trees; others assume the appearances of ancient emperors and generals; some transform into seductresses in gaudy attire; others materialize as fierce ancient warriors brandishing swords; some disguise themselves as celestial soldiers riding suns and moons; others manifest as ancestral tomb apparitions; still others take the forms of wild beasts, birds, or serpentine rodent spirits, even possessing strange rocks and withered trees.

These shape-shifting demons specialize in harming humans. When ordinary exorcism fails to suppress them, they retreat into caves, becoming untraceable. The most powerful among them can move mountains, topple trees, and summon wind and rain. At this point, the Perfected of Marvelous Deeds (a high-ranking Daoist immortal official) petitions the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) for permission to lead celestial troops to eradicate these demons.

Upon receiving approval, the Perfected of Marvelous Deeds commands the Three Heavenly Elders (senior immortal officials), Ten Ultimate Perfected Immortals, and celestial armies. They ride cloud chariots accompanied by divine music, heading northward to locate the source of demonic Qi. However, as they approach the human realm, the immortals are repelled by the stench of corpse pollution — being beings of pure essence, celestial immortals cannot endure worldly defilement. Forced to retreat, they return to heaven to report. The Perfected of Marvelous Deeds again prostrates before the Celestial Worthy of Primordial Beginning to devise alternative solutions.

This passage illustrates Daoist explanations for the origins of ghosts and demons, along with concepts of heaven-human resonance and the immortals' purity. It also reflects the Daoist exorcistic practice where high-ranking ritual masters must invoke higher deities for assistance in spiritual cultivation.

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) addressed the assembled celestial officials: "Recently, when We descended to the mortal realm with you to subdue demons and rescue the people, We encountered places where even Our accompanying dragon and crane spirit-beasts dared not approach. The guardian immortals showed fear and hesitation—truly they were contaminated by the foul demonic qi. What method should We employ to protect the common people from these evil spirits' atrocities?"

At this moment, Yuanshi Tianzun instructed the Perfected of Marvelous Practice (Miaoxing Zhenren): "At the summit of Fengdu Luoshan (the Daoist underworld), within the Northern Void resides the Numinous Lord of the Northern Thearch (Beidi Lingjun), who commands countless demon kings, celestial troops, and thunder envoys of the north. His power is incomparable—none but the Northern Thearch can subdue these demons."

The Perfected of Marvelous Practice inquired: "By what divine power might we summon the Northern Thearch to deliver the people from their daily suffering under these demons?"

Yuanshi Tianzun then performed the ritual act of tooth-tapping (kouchi, a Daoist magical technique) and silently recited incantations, sending his intention directly to the Great Yin Northern Thearch in the Heaven of Five Qi. Immediately sensing the summons, the Northern Thearch mobilized his forces: the Ten Great Demon Kings, the Eight Luminous Deities, the Thirty-Six Heavenly Generals of the Grotto-Heavens, the Three-Five Great Generals, the Five Lakes Marshals, the Seven Primordial Generals of the Northern Dipper, along with numerous thunder gods, monstrous beasts, venomous dragons, and legions of underworld troops. Adjusting his ceremonial attire, the Northern Thearch bowed respectfully: "This humble servant has not attended upon the Celestial Worthy for ten kalpas (extremely long cosmic cycles). Receiving your secret decree today—what is your command?"

Yuanshi Tianzun declared: "Now the demonic ghosts of the north rampage through the human world, slaughtering innocents. During this calamitous era of Three-Nine-Seven-Five (a Daoist term for periods of great tribulation), the ignorant masses suffer particularly from demonic violence. Many meet untimely deaths before their destined lifespan ends, their unquiet souls gathering in the underworld with grievances that shake the heavens. You shall lead the Ten Great Demon Kings, the Three-Five Generals and others to descend and subdue these evil spirits. Upon completing this merit, you shall attain the Dao and ascend to heaven."

Having received his orders, the Northern Thearch immediately marshaled his forces—the Ten Great Demon Kings, Three-Five Generals, Marshal Tianpeng (a Daoist guardian deity), the Northern Dipper's Demon-Slaying Envoys, and all celestial troops—preparing for their divine campaign.

This scripture depicts the scene of the Northern Emperor (a revered Daoist deity who governs the underworld and subdues demons) leading celestial troops to vanquish the ghosts and demons of the underworld.

The passage first describes the celestial army dispatched by the Northern Emperor: divine generals including Flying Messengers (celestial attendants), Hawk-Hook-Rope Flying Messengers, Supreme True Spirits, Heavenly Warrior Guardians (celestial strongmen), and Heavenly Cavalry. Riding on auspicious purple clouds and flowing fire spanning thousands of miles, they descend to the human realm. Before the underworld ghosts can even discern the appearance of these celestial soldiers, more than half are annihilated within ten days—the Northern Emperor's Supreme Mysterious Killing Qi directly shatters the demons' skulls.

Next, it portrays the Northern Emperor deploying celestial nets and snares, unleashing fierce beasts and heavenly troops to slay the demonic entities. Some ghosts attempt to shapeshift and hide, transforming into dragons, snakes, or even young girls, yet all are subdued within seven days. Afterwards, the Northern Emperor leads his troops back to the celestial realm's Eight Scenes Jade Palace to pay homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). He then dispatches demon kings to guard the Six Caverns of Ghostly Palaces at Mount Fengdu (the underworld's demon city) in the Northern Abyss.

The scripture mentions that mortals who commit numerous evil deeds during their calamity years—such as ages 39 or 75—may attract underworld demons. These demons seize opportunities to cause chaos, either when human vitality weakens or when the underworld's pathways spontaneously open. The Northern Emperor stations 300,000 celestial soldiers permanently in the human world to patrol. When facing danger, people need only recite the Northern Emperor's divine incantation, and the demons' heads will explode.

Finally, the Northern Emperor decrees: during years of famine, war, or plague, communities should invite Three Caverns (Dongzhen/Dongxuan/Dongshen) Daoist priests (high-ranking adepts) to establish an altar to the Seven Primes of the Northern Dipper in the northern part of the city. For seven, fourteen, or forty-nine days, they should light lamps, scatter flower petals, recite the Six Heavens' divine incantations, and perform rituals while circumambulating the altar. At such times, the Northern Emperor will personally lead General Tianpeng, the Ten Great Demon Kings, and countless celestial troops—riding thunderous divine beasts—to descend and eradicate demons and calamities.

This scripture expounds on disaster-relief methods transmitted by the Northern Emperor (a revered Daoist deity governing exorcism and demon suppression). The content is divided into three main sections:

The first section describes the formidable powers of the divine generals under the Northern Emperor's command, including Official God Wang wielding a ten-thousand-zhang celestial sword, the Southern and Northern Dipper Lords, and divine purple radiance. These beings can dispel demons, plagues, and bloody inauspicious Qi (vital energy), purifying the environment.

The second section focuses specifically on protecting pregnant women and children. The Northern Emperor reveals that many cases of miscarriage, stillbirth, or child mortality are caused by the Six Caverns' Heavenly Demon Women (malignant ghosts specializing in harming expectant mothers). These demons transform into cats, rats, raccoons, or dogs to consume the Jing (essence) of pregnant women during dreams. The remedy involves inviting Daoist priests to establish an altar, make offerings of incense and lamps to the Seven Origin Lords of the Northern Dipper (deities of the Big Dipper stars), and recite divine incantations to confess transgressions. The Northern Emperor pledges to dispatch twelve Jade Maidens of Supreme Mystery to safeguard childbirth. For difficult deliveries, an additional altar must be prepared to summon the Nine Mysterious Child-Slayers and Six Ding Jade Maidens (guardian deities) to assist in safe delivery.

The third section addresses the resolution of other misfortunes. During epidemics, ghostly disturbances, legal troubles, chronic illnesses, or financial losses, practitioners should follow liturgical procedures (Keyi) to submit memorials to the Northern Dipper, Five Planets (Venus, Jupiter, Mercury, Mars, Saturn), and Twenty-Eight Lunar Mansions (stellar deities), establishing altars with incantations, lamp offerings, and flower scattering. The Northern Emperor promises to dispatch divine generals to eliminate disasters according to the practitioner's sincerity (requiring cultivation periods ranging from one to forty-nine days).

The scripture particularly emphasizes that foul Qi (impure energy) easily attracts demonic harm, thus all rituals demand a purified environment. This reflects Daoism's fundamental emphasis on cleanliness in spiritual practice.

The Northern Dipper's Lord of Destiny (Beidou Siming Jun) is responsible for erasing records of transgressions from the registers of life and death, while the Southern Dipper's Lord of Prohibitions (Nandou Sijin Jun) can rewrite the archives of life, extending longevity and dispelling calamities for mortals. All unruly demons, malevolent spirits, and ghostly disturbances are expelled and vanquished by the Six Heavens' Great Demon Kings (Liu Tian Da Mowang) and the Three-Five Generals (Sanwu Jiangjun), ensuring they cause no harm.

The Northern Emperor (Beiji Ziwei Dadi) declares: Some ordinary people wish to study the Dao and cultivate practice but abandon the path midway and lose their way. In such cases, they should observe purification through fasting and ablutions, then single-mindedly recite the divine incantation seven to a hundred times. No matter where they are, if they chant with sincere devotion, the seven stellar lords of the Northern Dipper will descend pure Qi into their hearts, expelling inner and outer demonic influences, calming the spirit (Shen), and clarifying the mind so that their learning naturally becomes effortless.

The Northern Emperor further states: When ordinary people encounter storms and thunder at sea or on rivers, or face wild beasts and ghosts in remote mountains and forests, they need only sit quietly and silently recite this incantation twenty-one times. Then, the Great General Tianpeng (Tianpeng Dajiang) will lead divine troops, along with mountain, river, and earth deities, to offer protection, dispelling fear and ensuring safety.

Regarding the matter of seeking offspring, the Northern Emperor explains: Some suffer infertility because demon women and ghost mothers, along with the celestial wolf and greedy hounds, have drained their vital essence (Jing). Those wishing for children should set up a Northern Dipper lantern altar in their chamber, follow their master in performing rituals, burn incense, scatter flowers, and recite the incantation ten thousand times. Then, twelve jade-green maidens (Qingyao Yunü) will come to guard the womb, bestowing intelligent, healthy, and long-lived descendants.

The Northern Emperor also teaches: If ordinary people maintain purity of body and mind, reciting the incantation seven to a hundred times daily—whether morning or night—their wishes will be fulfilled. Even in matters like gambling for wealth or seeking favor from the powerful, they will achieve their desires.

Finally, concerning agriculture: If crops are plagued by locusts, one should establish an altar in the fields and recite the incantation seven to forty times according to ritual.

This passage presents the disaster-dispelling methods transmitted by the Northern Emperor (Beiji Ziwei Dadi, a major Daoist deity) in the Beidi Fumo Shenzhou Miaojing (Northern Emperor's Sublime Scripture of Divine Spells for Subduing Demons). The scripture describes how the Six Cavern-Dwelling Heavenly Demon Kings frequently bring six types of calamities upon the human realm:

The first calamity causes financial loss and wasteful dissipation of wealth; the second shortens lifespans and obstructs official careers; the third blocks bureaucratic advancement, creating constant setbacks; the fourth disrupts households, attracting disasters and malevolent spirits; the fifth harms spouses, leading to tragic separations; and the sixth injures offspring, resulting in sickly children and premature deaths. These six afflictions are controlled by the Six Heavenly Demon Kings through the underworld's six administrative departments.

To eliminate these calamities, one must establish an altar in a pristine mountain wilderness or ancient ceremonial site, performing rituals according to Keyi (Daoist liturgical procedures). The practice period varies from three days, seven days, to forty-nine days, concluding with the submission of a Six Calamities Memorial document. Practitioners should wear the "Three-Five Talisman for Dispelling Six Calamities" (a protective Fulu), upon which divine beings like the Nine Palaces Jade Youths and the Great General Who Dispels Calamities will descend to investigate the source of misfortune and completely remove it.

The scripture particularly notes: For generals and nobles going to war, they should wear the "Nine Palaces Warding Misfortune and Six Palaces Expelling Corpses Great Talisman," make offerings to the Seven Star Lords of the Northern Dipper, and inscribe the divine spell on a talisman worn on the left arm. When entering battle, silently recite the spell seven times to receive hidden protection from deities like the Great General Tianpeng and the Northern Dipper Messengers, avoiding injury or death.

If facing harm from malevolent individuals, visualize them being trampled beneath your left foot while reciting the spell 130 times to transform their hostility into goodwill. This integrated method combines Fulu wearing, spell incantation, and ritual practice, embodying the Daoist cultivation principle of "using righteousness to dispel evil."

The Northern Ghost Emperor (a Daoist deity governing the underworld) states: If ordinary people in this world know the names of the Six Palaces of Fengdu (the Daoist netherworld), no hundred ghosts dare to harm them. Before sleeping each night, face north, click your teeth seven times, and softly recite this incantation three times:

"I am a vassal of the Northern Emperor, my name recorded in the Jade Purity celestial realm (the highest Daoist heaven), governing the Six Heavens' ghostly domains. All palaces of the Northern Ghost Emperor are under my command—what specter dares cause disorder? On my left I wear the Huoluo Talisman (a ghost-expelling ritual implement), on my right hangs the Fire Bell. I can cast flames ten thousand miles to awe countless spirits. Offenders will be executed, trespassers punished. By decree of the Northern Emperor, pursuit never ceases. Celestial light strikes terror, demons reveal their forms, ghosts face annihilation, while I attain eternal life. Swiftly, swiftly, as commanded by the Northern Emperor's law!"

According to the Tian Guan San Tu Shangqing Jing (Three Charts of Celestial Passages, Upper Clarity Scripture): Mount Fengdu lies in the Gui position of the north (an inauspicious fengshui location), with the northeast as the Ghost Gate—the source of deathly Qi. The mountain stands 2,600 li high and spans 30,000 li in circumference. Its cavern palaces at the mountain's base cover 15,000 li, with spirit palaces above and below. The summit holds twelve palaces governing ghosts, while twelve palaces below command divine beings—each spanning 1,000 li. The upper six palaces flank left and right, as do the lower six, totaling twenty-four palaces.

Upper Six Palaces:

1st: Zhoujue Yin Celestial Palace

2nd: Taisha Liangshi Zong Celestial Palace

3rd: Mingchen Naifan Wucheng Celestial Palace

4th: Tianzhao Zuiqi Celestial Palace

5th: Zongling Qifei Celestial Palace

6th: Gansi Lianwan Lü Celestial Palace

Lower Six Palaces:

1st: Xiuming Zongling Cavern Palace

2nd: Xuansi Zhongzheng Zongling Celestial Palace

3rd: Tongxian Shengling Xiwei Celestial Palace

4th: Zhengzhen Shaoling Wansi Celestial Palace

5th: Yunlou Yuji Ming Celestial Palace

6th: Chongxu Chiying Yuntian Celestial Palace

This incantation holds immense power:

• First recitation makes heaven and earth tremble, revealing all demons
• Second recitation annihilates ghosts, rendering the Six Heavens' ghostly domains harmless

Cultivators unaware of Fengdu's palace names and the spirit-governance system cannot sever death's roots, nor can later Daoist practitioners attain the true Dao.

The Northern Emperor (the supreme deity of the north in Daoist worship) states: Any ordinary person, whether man or woman, who recites the names of the Six Heavenly Palaces while walking at night or before sleep will cause all ghosts and demonic entities to disperse into mist upon hearing them. This is particularly effective against malevolent spirits. When reciting the incantation during peaceful times without calamity, one must first make a vow: "The Six Heavenly Gate Names I recite are meant to stabilize the soul and spirit, not to harm beings of the underworld."

The incantation reads: "Zhòujué biāo dì chén, Liàngshì gòu zhòng èr, Yán rú xiāo zhōng yān, Bó ruò jǐng yào huá, Wǔchéng yī shén fēng, Tián zhào tūn qīng hé, Lǘhé lín dān jǐng, Yúnmén yù cuó'é, Qī fēi tōng qí gài, Lián wǎn yì fū mó, Liù tiān héng běi dào, Cǐ shì guǐshén jiā." The following entities dare not disobey these commands: The Tiger-Repelling Venom King, the Six Heavens Ghost King Zhenshiluo with his ringing bells, the Northern Emperor Demon King of the Four Heavens with radiant crystals, the Fengdu (Daoist underworld) Ghost Minister Bayuan Choubo, and the Nine Heavens Chief Recorder who commands the great demons.

The Northern Emperor explains: This incantation is called the "Divine Incantation of the Northern Emperor," specifically designed to slay and subdue the ghosts and deities of the Six Heavens. Any ordinary person in the world, regardless of age, gender, poverty, or hardship, who recites it while walking, standing, sitting, or lying down, will have all their wishes fulfilled. When demons retreat, one's spirit (Shen) becomes focused and steadfast, encountering no obstacles, and all aspirations will align with the Dao. When reciting the incantation of the Black Emperor of the North, the Five Numinous Mysterious Elder Great Divinity, one must first visualize the form of the Heavenly Commander Tianpeng (a Daoist guardian deity): a four-faced, six-armed figure, each hand wielding one of six weapons—halberd, sword, bow, arrow, golden spear, and lance—standing five hundred zhang tall, clad in golden armor that radiates light for ten thousand li, whose thunderous roar shakes heaven and earth as he leads three hundred thousand black-armored, dark-crowned divine troops to descend and subdue demons.

Specific practice method: First, tap the left teeth thirty-six times, then the right teeth thirty-six times, followed by striking the Celestial Drum twenty-four times. Then turn to face north in the "Jianwang" position (a Daoist directional term), remove earthly obstacles, and softly recite: "Tianpeng, Tianpeng (referring to the four-faced celestial soldiers each leading forty thousand troops arrayed in formation, roaring like tigers), Jiuxuan shatong..."

This scripture primarily describes the numerous divine generals under the command of the Northern Emperor (a revered Daoist deity who governs the northern region and commands spirits) and their respective functions. The "Five Ding Commanders" refer to the Six Ding Divine Maidens (female guardian deities) overseeing the Thirty-Six Bureaus beneath the Three Heavens Gate, with each bureau commanding sixty thousand spirit soldiers. "Gao Diao Northern Merit" denotes the celestial army of one hundred ten thousand troops led by the Three Executioner Deities under the Northern Emperor's throne.

The "Seven Regulators and Eight Numinous Ones" represent the seven thousand four hundred divine attendants of the Big Dipper's Seven Star Immortals, who constantly accompany practitioners to monitor good and evil deeds. The "Supreme Vast Wrath" refers to three great generals dispatched by Lord Laozi (Taishang Laojun), leading thirty million divine troops to protect practitioners and dispel malevolent forces. "Long-Jawed Giant Beasts" symbolize the four thousand four hundred spirit soldiers commanded by the Dragon Kings of the Four Seas, specialized in subduing mountain spirits and wild ghosts. Those "holding the imperial bell" are the great river and sea deities of the Five Sacred Mountains and Four Great Rivers, each commanding fifty thousand spirit soldiers to guard ritual altars during purification ceremonies (Zhaijiao).

The "Three Pale Owl Deities" ride Kuilong (mythical one-legged dragons) as the three thousand troops of the Three Heavens' Demon Kings, who secretly observe human morality. Practitioners can visualize these deities during meditation to safeguard their practice space. The "Mighty Sword Divine King" commands eight thousand wind and sea deities each—their power can be invoked during rain prayers. "Purple Qi Ascending to Heaven" signifies the Demon-Subduing Commander King who governs worldly malevolent forces, while "Crimson Glow Flaring Bright" describes the billions of spiritual officers under the Female Blue Edict (Daoist commandments) and the Mystic Metropolis Great Deity, who often protect ritual sites.

Finally, the imagery of "devouring demons and eating ghosts" with "azure tongues and green teeth" represents manifestations of the Twenty-Four Celestial Ghost-Deities and the Kings of Sun, Moon, and Stars—totaling sixty thousand divine troops capable of slaying evil spirits, moving mountains, and filling seas. These can be visualized and invoked for healing illnesses, resolving epidemics, or settling legal disputes. The "Celestial Ding Warriors" display awe-inspiring divine might, embodying the potent protective power of the Northern Emperor's Demon-Subduing Incantations.

This scripture expounds the Demon-Subduing Divine Incantation transmitted by the Northern Emperor (the Great Emperor of the North Pole and Purple Subtlety, a major Daoist deity) along with its application methods. The text describes several groups of powerful guardian generals:

First is the celestial general system from the Shangqing (Highest Clarity) tradition, comprising three groups: the Southern Ruler of Inauspicious Heavens, the Fierce Stallion of Wrath, and the Northern Blade-Bearers—each accompanied by 1,200 soldiers perpetually attending the practitioner. Additionally, 300,000 celestial troops guard the nine heavenly realms, capable of dispelling malignant qi (vital energy) within a thousand-mile radius. Special mention is made of the Six Ding and Eight Historiographers (a Daoist guardian general system) and other great deities, each commanding 85,000 soldiers. During scripture recitation and talisman drawing, practitioners must visualize (meditative contemplation) their majestic forms.

Next described is the Five Emperors' (Celestial Sovereigns of the Five Directions) military system, with 30 million celestial officials constantly attending the practitioner. The scripture enumerates the powers of key generals: the Flame Emperor can rupture blood, the Northern Emperor can incinerate bones, the Four Luminaries' Merit Officers (guardian envoys) can shatter skeletons, and the Mighty Celestial Protector can annihilate ghostly entities. Emphasis is placed on 3,600 Four Luminaries' Merit Officers perpetually accompanying practitioners to monitor virtue and vice, necessitating constant mindfulness of benevolent thoughts.

When the Northern Emperor's Great Dark General King wields his divine blade to behead ghosts, their wails echo through the void. The text stresses concluding with the standard incantation phrase "Swiftly, swiftly, in accordance with the statutes and ordinances."

The cultivation method section explains: Upon reciting this divine incantation, the Northern Emperor pledges to dispatch guardians including the Thirty Grotto-Heaven Lords of the North, the Great General Tianpeng (a major Daoist protector), and the Ten Poles-Eight Scenes Great Deities, along with hidden protection by flying fierce beasts. The incantation may be recited seven, forty-nine, or one hundred twenty times, followed by thirty-six repetitions each of tooth-knocking (a Daoist cultivation technique), celestial drum-beating, and heavenly chime-striking.

Appended are the "Incantation for Purifying Heaven and Earth" and the "Filth-Dispelling Corpse-Warding Incantation"—purification mantras for sacred spaces. These involve visualizing scenes like "the mysterious void within the grotto," through which recitation can sever demonic influences, expel ghosts, prolong life, and make the deities of the Five Peaks and Eight Seas (symbolizing all creation) take notice. Special instruction is given for tooth-knocking to achieve a state of inner-outer transparency, continuing until sounds seem audibly perceptible.

This scripture concerns the Northern Emperor (a revered Daoist deity who governs the underworld) and his Demon-Subduing Divine Incantation, recounting the authentic experiences of several practitioners who employed this spell.

The scripture states: With sincere devotion in reciting this Northern Emperor’s divine incantation, one can cause demon kings to surrender, malevolent forces to disperse, and the Qi of the righteous Dao to endure. The spell concludes with the phrase "jiji rulüling" (urgently as the law commands) to signify immediate effect.

The Zhenren (Perfected One) Tao Hongjing (a renowned Daoist master of the Southern Dynasties) shared his experience: While cultivating the Dao on Mount Tiantai, he was frequently harassed by mountain spirits that manifested terrifying forms to frighten him. Later, he followed the precepts and recited the incantation for seven days. As a result, he witnessed a valley a hundred paces from his dwelling where blood flowed like a river and the stench of corpses filled the air. He also heard the wailing of ghosts lamenting, "Tao Hongjing has taken our dwelling and destroyed our lives." From then on, he dared not recite the incantation too loudly. After prolonged recitation, he felt as though he could roam with the gods and glimpsed the possibility of attaining Daoist immortality.

Zhenren Wang recounted the story of the Celestial Master (Tianshi) Zhang Daoling: Commanded by Lord Lao (Laozi), Zhang used this divine incantation in Shu (modern Sichuan) to subdue the twenty-four demon generals of the "Twenty-Four Administrative Regions" (a Daoist division of ghostly domains). He imprisoned the demonic hordes within twenty-four mountain prisons. Once this incantation is recited, the celestial soldiers and generals—along with the troops of Marshal Tianpeng (the Ninth Star Lord of the Northern Dipper)—descend instantly, ensuring nothing remains unconquered.

Zheng Siyuan mentioned that the Northern Hua Immortal once taught novice Daoists that reciting this incantation ten thousand times could eradicate demonic entities. Later, on Mount Donghua, he encountered the Left Immortal Elder, who revealed to him: "To receive the talismanic registers (Fulu) and divine incantations of the Great Emperor of Northern Fengdu Mountain, one must make sincere offerings of silk, fragrant oil, and other ritual items before transmission is granted." This is the profound method of the Primordial Lady of Great Simplicity (Taishu Yuanjun), a Daoist goddess, and must not be casually imparted to those of impure intent—lest it bring calamity upon their ancestors. After receiving the transmission, Zheng Siyuan finally beheld the true Dao, though the deeper secrets cannot be fully disclosed here.

This scripture records an essential cultivation method from the Shangqing (Highest Clarity) tradition of Daoism, detailing how to expel malevolent forces and avert disasters through the recitation of divine incantations.

The text recounts that the Immortal Beihua (a Daoist celestial being) transmitted to Zheng Siyuan (a Daoist figure) a crucial practice: when reciting this divine incantation, one must lightly tap the teeth once with each phrase, following the foundational discipline of cultivation. If one recites continuously day and night, tooth-tapping is not required for every repetition. However, if confronted by malicious spirits causing disturbances, the practitioner must sit upright and rhythmically tap the teeth in accordance with the four-word structure of the incantation—first tapping seven times, reciting the incantation three times; then tapping seven times again, followed by another three recitations; and finally tapping seven more times while silently focusing on their wish. Through this method, the haunting spirits will perish with their eyes festering.

The scripture emphasizes that this divine incantation is a secret teaching of the Northern Emperor (the Great Emperor of the Purple Subtlety of the North Pole, a major Daoist deity). Ordinary people who diligently practice it, abstaining from impure foods, will be protected from calamities, increase their blessings, prolong their lifespan, and dispel misfortunes. It particularly stresses maintaining inner purity during tooth-tapping, attentively listening to the internal sounds of the body.

The Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) warned Immortal Beihua that practicing this method requires a mind of unwavering purity, free from any contamination by heterodox arts. Those who treat scripture recitation as trivial or irreverent will provoke the wrath of Marshal Tianpeng (a Daoist guardian deity), incurring severe consequences. Finally, the text notes that upon hearing this salvific method, countless celestial beings rejoiced, vowing to cultivate it with reverence under the majestic virtue of the Celestial Worthy of Primordial Beginning.

When the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) toured the celestial realms to deliver all beings and expound the true teachings of the Dao (the Way), he witnessed numerous demons and malevolent spirits wreaking havoc in the human world. Nine types of vicious baleful energies ran rampant, harming virtuous people and perpetuating endless cycles of vengeance, leading to widespread warfare. To save humanity, the Celestial Worthy summoned the True Lord of the Northern Dipper (the deity governing the underworld city of Fengdu) to transmit demon-subduing methods.

The True Lord of the Northern Dipper reported: "By decree of Fengdu, establishing the Seven Primordial Altar Ground (a Daoist exorcism platform) can subdue evil spirits, eliminate demonic obstacles, and protect households and nations. Sincere practice of this method will invoke divine presence." Hearing this, the Celestial Worthy reverently received this esoteric transmission.

The True Lord particularly emphasized: "This divine incantation possesses tremendous power. Practitioners must maintain prolonged purification and recitation—not only attaining longevity but also ascending to the celestial realms." He then transmitted the "Northern Dipper Body Division Incantation," which correlates human anatomy with celestial deities and natural forces:

The head corresponds to the Thunder God, hair symbolizes dark clouds, and the crown connects to bright stars. Facial features align with sun, moon, Wind Earl and Rain Master among other nature deities. Limbs transform into celestial soldiers—the left arm becoming the Jade Balance Star Lord for defense, the right arm the Jade Balance Star Lord for breaking enemy formations. Internal organs correspond to the Five Directional Thearchs (Green Emperor, Red Emperor, etc.). Bones manifest as immortal mountains, blood vessels as divine serpents. The incantation concludes by summoning seventy million divine troops emerging from within the body, wielding swords and riding fiery chariots to vanquish demons. The phrase "Swiftly, swiftly, in accordance with statutes and ordinances" underscores the incantation's immediate efficacy.

(Note: This esoteric chant embodies the Daoist concept of "the human body as microcosm," where visualized deification of body parts mobilizes cosmic energies to subdue demons and protect the Dao. Practitioners must combine this with focused meditation and hand-seal techniques.)

This scripture records Daoist incantations for exorcism and healing, belonging to the Northern Emperor (Beidi) tradition—an important Daoist lineage primarily venerating the Great Emperor of the North Star (Ziwei Dadi). It contains three major exorcism spells, all involving the recitation of specific mantras accompanied by spitting water to expel evil influences and cure illnesses.

The first is the Tianpeng Water-Consecration Spell. The practitioner declares themselves a divine general dispatched by the Heavenly Emperor and the Supreme Elder Lord (Taishang Laojun). They describe wearing the sun and moon as a crown, adorned with the seven stars of the Northern Dipper (Beidou), commanding thousands of celestial troops. This incantation emphasizes their divine mandate, possessing methods to slay ghosts and behead spirits. By wearing the Taisu Talisman (a Daoist exorcistic charm), they can subdue all inauspicious entities. The spell warns evil forces that the practitioner carries the righteous Qi of Heaven and Earth—any ghost or deity hearing the chant will perish. After recitation, the practitioner must take a mouthful of water and spray it toward the afflicted.

The second spell targets the Five Directional Evil Spirits. It compares the malevolent deities of the east, south, west, north, and center to lowly aquatic creatures, duckweed, or insects, accusing these entities of disguising themselves as humans to deceive the world. The incantation proclaims that the Great Emperor of the North Star (Ziwei Dadi), enraged by their actions, has dispatched the practitioner with celestial armies to annihilate them. Again, the ritual concludes with spraying water three times over the patient.

The third spell identifies the practitioner as the "Celestial Master’s Divine Qi, Child of the Supreme", claiming the power to cure all illnesses across the five directions. They describe wearing a crown that reaches the heavens, clad in crimson robes, wielding a demon-slaying sword capable of executing countless ghosts without question. The rite similarly ends with spitting water to complete the ceremony.

Key precautions for these spells: They should not be recited casually for minor ailments, as doing so may harm the soul. They are primarily reserved for cases of spirit possession or madness, reflecting Daoism’s tradition of harnessing sacred language to combat evil and heal afflictions.

This scripture records Daoist incantations and ritual procedures for exorcising evil spirits and subduing demons. It first describes the physical movements required during the ceremony: one must walk seven steps in each of the five directions (east, south, west, north, and center) in alignment with the positions of the Big Dipper (Seven Origin Steps, or Qiyuangang). After reciting every four lines of the incantation, the practitioner should click their teeth once, though this should not be done casually in daily life to avoid damaging one's vital Qi (yuanqi). Upon completing the incantation, one must form a hand seal (nianjue).

The text then presents two main incantations. The first summons various deities: Jingjing Zhongwang (a stellar deity of the Big Dipper) whose might shakes the Nine Heavens, the Golden Tiger (Western White Tiger constellation) obscuring the sunlight, and the Flying Dragon (Eastern Azure Dragon constellation) circling the celestial dome. The Yellow God (Central Yellow Emperor) wields a great axe, while the Green-Toothed God (possibly a southern deity) brandishes a long whip, regulating the movement of the Five Stars of the Dipper. This incantation aims to subdue nine types of vile ghosts (jiuchou) and eradicate the Six Heavens' demon kings (liutian, referring to six demonic realms). Holding the Three Lights (sanjing) of sun, moon, and stars, treading upon the Nine Profundities (jiuxuan), eight fierce generals (bawie) spew poisonous Qi to clear the path as celestial soldiers (tianding) search ahead for evil spirits, suppressing them beneath the Yellow Springs (ququan). It concludes by beseeching the Ten Directions' celestial gods to protect the nation's peace.

The second incantation is more concise and forceful: "Heavenly flames blaze fiercely, illuminating all directions. By the law of the Nuqing Ghost Statutes (an early Daoist text on spirits), we execute these vile entities. By my command, you evil ghosts must manifest immediately and submit to destruction!" Both incantations end with "urgently as the statutes command" (jiji rulüling) to signify immediate enforcement.

Following these are specialized incantations targeting ghosts from the five directions. The eastern incantation addresses wood-essence ghosts (jiuyi laoqi) that cause mischief in spring; the southern incantation targets fire-essence ghosts (baman laoqi) active in summer; the western incantation subdues metal-essence ghosts (liurong laoqi) that emerge in autumn. These hauntings occur when a person's righteous Qi is deficient, allowing external pathogenic influences (wudu zhiqi, the five toxic energies) to invade, resulting in fevers, chills, and illnesses. Each incantation emphasizes using the Big Dipper's divine power (siming pohai, beidou ranming) and celestial blades to slay the ghosts, finally suppressing them with the corresponding directional Qi (eastern wood Qi, southern fire Qi, etc.), commanding them to remain inert.

These incantations exemplify Daoist exorcism and healing practices: summoning high-ranking deities like the Big Dipper lords, applying the Five Phases' mutual conquest principles, and coordinating ritual gestures (hand seals) and astral stepping (bugang) to expel pathogenic influences.

This scripture records the Northern Emperor's (the Great Emperor of the North Pole and Purple Subtlety) demon-subduing incantation from Daoism, primarily used for exorcism and healing. The incantation is divided into several sections, each targeting malevolent forces from different directions:

The incantation against the Black Ghosts (water-related evil Qi) of the north states: "The divine light of the Northern Dipper's seven stars will shatter your form; with one swing of the sacred blade, ten thousand ghosts shall perish by themselves. Those evil forces causing fevers and headaches—the fiery Qi of the south shall annihilate you, suppressing you in the lungs to prevent further harm."

The incantation against the Yellow Ghosts (earth-related evil Qi) of the center declares: "These foul energies arising from the four seasons and eight solar terms—with one swing of the sacred blade, ten thousand ghosts shall suffer their own destruction. The central earth Qi shall eliminate you, suppressing you in the kidneys to immobilize you."

The incantation against the Green Ghosts (wood-related evil Qi) of the east follows a similar pattern, suppressing them in the spleen. Each section concludes with the imperative phrase "Swiftly, swiftly, in accordance with the statutes and ordinances," emphasizing immediate execution.

The text then describes the complete exorcism ritual: First, one must recite the incantation of Marshal Tianpeng, wear protective talismans (Fulu) on the Jiazi day, and erect an altar to the Seven Primes (the Northern Dipper's seven-star altar). Next, recite the incantation of the Five Sacred Mountains and Waters, declaring oneself a servant of the Supreme Elder Lord (Taishang Laojun), governing the Northern Emperor's ghostly palace with authority over all spirits. When wearing ritual implements, hang the Huoluo talisman (a protective charm) on the left and carry the Fire Bell (an exorcism tool) on the right to terrify countless evil entities.

The final section summons various divine generals, including the Ten Heavenly Demon Kings, the Eight Luminaries' Great Deities, and the Thirty-Six Grotto-Heaven Guardians, forming a formidable protective formation. The Luo Heaven Venomous Beasts (guardian divine beasts) stand watch over the four directions, while countless celestial soldiers and generals deploy an inescapable net to eradicate evil forces. These incantations exemplify the Daoist method of harnessing the Five Phases' cosmic power and celestial deities to achieve exorcism and healing.

This scripture records the Daoist Northern Emperor (the Great Emperor of the North Pole, Ziwei) subduing demons through divine incantations and disaster-averting rituals, comprising two main sections:

First is the Northern Emperor's Demon-Subduing Divine Incantation. This chant describes the forms of numerous malevolent spirits—venomous dragons, golden-headed specters, and hordes of demonic beings causing chaos. Yet the Northern Emperor commands celestial troops and divine generals, capable of subduing the Six Heavens (referring to six types of evil qi), overseeing river sources, and compelling the deities of the Five Sacred Mountains and Four Holy Rivers to swiftly distinguish good from evil. All demonic forces must appear before the Northern Emperor for judgment: those with merit are pardoned, while malevolent demons are bound and whipped. Those who resist face severe punishment—some cast into the frigid hell of the north (the icy cauldron of the Northern Abyss), others burned by southern flames (the conflagration of Southern Tombs), and still others beheaded by golden blades or their souls captured by flowing bells (a Daoist ritual instrument). Only those who carry celestial scriptures and cultivate the orthodox Dao can purify the Nine Qi (nine primordial energies), clarify the Three Origins (the upper, middle, and lower Dantian), and harmonize with the natural Dao.

Next is the ritual for averting locust plagues. The Northern Emperor declares that if a region suffers a locust infestation, causing panic among the people, a Seven Primordial Stars altar (dedicated to the Big Dipper) should be erected outside the northern gate of the city for the ritual. Two sacred talismans (Fulu) are required: one inscribed on raw iron and cast into the river, where it transforms into black qi soaring to the heavens and generating sweet dew; the other inscribed on catalpa wood (believed to possess demon-repelling properties). This method ensures the expulsion of the locusts.

The text also mentions the Southern Guardian Spirit Incantation and the Altar-Sealing Incantation, depicting the awe-inspiring power of southern deities like the Vermilion Sparrow of Lingguang in guarding the ritual space and exorcising evil. These incantations all conclude with the phrase "urgently, urgently, in accordance with the statutes and ordinances" (a common Daoist chant ending, signifying immediate execution like a divine decree), highlighting the swift efficacy of Daoist ritual practices.

This passage describes several exorcism techniques and talisman usage methods from the Daoist Northern Emperor tradition (a sect primarily venerating the Great Emperor of the North Star, Ziwei).

For driving away locusts: Draw a talisman with orpiment (a mineral pigment) on a wooden board measuring one foot two inches in length. Bury it one foot two inches deep beneath the local Earth God shrine, and the locusts will immediately perish. Another talisman must be cast from raw iron, inscribed with cinnabar, and thrown into the nation's major rivers.

The Northern Emperor states that after completing the altar purification (a ritual space for religious ceremonies), practitioners should focus on making their wishes known.

Create a talisman on a catalpa wood board one foot two inches long and bury it in the Earth God shrine—this will cause harmful pests to vanish and die. The "North Feng Demon-Slaying Seal" mentioned here is a specialized ritual seal.

The Northern Emperor says: If men or women in the world are harmed by mountain spirits, ghosts, or shrine demons—resulting in delirious speech, fearlessness of drowning, or other abnormal behaviors—simply press the North Feng Seal over the patient's heart, and the illness will be cured immediately. This seal must be carved from the heartwood of a jujube tree and can only be used after performing three Zhaijiao (Daoist sacrificial rites) annually.

In the upper scroll of scriptures, the Northern Emperor states: When people face lawsuits, verbal disputes, illnesses, disasters, or enemies on the battlefield, carrying this talisman will bring recovery that very day. Wearing it on the head during battle allows one to stand against a hundred, avoid blade wounds, and receive divine protection.

The Northern Emperor says: If someone suffers from depression, repeated misfortunes, miscarriages, infant deaths, or malicious curses, the "Fire Bell Imperial Register" (a type of Fulu talisman) can resolve these issues, bringing great auspiciousness. This talisman originates from the Hengshan Records.

The Northern Emperor says: To seal mountains, summon the Five Sacred Peaks' deities for divination, move mountains, drain seas, or expel demons, draw this talisman with cinnabar on a mirror. Hang it above the Seven Primordial Altar (associated with the Big Dipper), 200 feet from the altar, then recite the Tianpeng Mantra (a Big Dipper incantation) on the altar—the spirits will manifest and immediately reveal future events.

The Northern Emperor warns: When performing rituals, choose auspicious days such as Jiazi or Gengshen. If techniques are transmitted to unsuitable individuals, they may go mad or die—this must be taken seriously. During mantra recitation, avoid consuming the Five Pungents (onions, garlic, etc.), or Tianpeng the Great General will grow wrathful, causing spiritual degradation, madness, and difficult-to-cure afflictions. Ordinary people who make offerings to the Seven Luminaries (likely the Big Dipper) should drink seven cups of ritual wine afterward.

This scripture records the Northern Emperor's Demon-Subduing Divine Incantation Scripture transmitted by the Most High Primordial Heavenly Venerable (Yuanshi Tianzun), detailing the power and application methods of five divine talismans (Fulu). The Northern Emperor (referring to the Great Emperor of Purple Tenuity in the North, a major Daoist deity) declares this scripture capable of averting celestial disasters, protecting rulers, and possessing formidable divine power.

The text describes the efficacy of five sacred talismans:

The first is the Jade Talisman of Pure Spirit for Executing Evil, Exterminating Demons, and Killing Ghosts. Wearing it prolongs life, while affixing it to doorways expels demonic entities. The talisman contains envoys specifically tasked with eliminating evil spirits.

The second is the Great Mysterious Northern Emperor Divine Talisman. Practitioners wearing it attain longevity without aging, and placing it in dwellings repels evil and slays demons. This talisman likewise contains ghost-executing envoys.

The third is the Fengdu Supreme Purity Divine Talisman, which subdues demons, protects the body, and preserves life. Possessing earth-shaking power, it forces all malevolent spirits into submission.

The fourth is the Healing Divine Talisman, curing all illnesses and safeguarding personal security. It exorcises evil, binds malicious spirits, resolves misfortunes, and aids in achieving longevity.

The fifth is the Flying Corpse and Apparition-Slaying Talisman, specifically targeting harmful corpse-demons and specters. Particularly effective for household mourning periods, its protective efficacy is remarkably potent.

The scripture emphasizes these talismans originate from the authentic transmission of Primordial Heavenly Venerable, wielding power to "repel corpses a thousand miles away." Merely displaying them in rooms or wearing them annihilates all evil spirits and ghosts. However, it sternly warns these divine incantations and secret methods must not be casually transmitted—they require devout practice, lest severe consequences follow. After consulting the Northern Emperor, the assembled immortals and perfected beings (Zhenren) formally named this scripture The Divine Incantation Secret Method Seal: Seven Primes Demon-Subduing Supreme Scripture.

This passage describes the efficacy and application methods of the sixth to eighth talismans (fulu) among the Eight Divine Talismans of the Northern Emperor (Beiji Ziwei Dadi, an important Daoist deity).

The sixth talisman specifically addresses disasters caused by water and fire. Whether worn on one's person or affixed to doorways, it safeguards households and brings peace and auspicious blessings.

The seventh talisman targets strange illnesses caused by epidemics, miasmic qi, or demonic disturbances. Wearing this talisman enables patients to be liberated from suffering, regain health, while simultaneously expelling malignant spirits.

The eighth talisman possesses the power to purify defilements, dispel pathogenic qi, and drive away ghostly manifestations. It protects the wearer from harm, prolongs lifespan, and brings great fortune.

These eight talismans were transmitted by the Imperial Lord of the Five Numinous (Wuling Xuanlao Dijun, a venerated Daoist divinity), capable of delivering sentient beings from all calamities and pestilential diseases. Simply wearing these sacred talismans crafted from gold and jade bestows peace and joy—their efficacy is profoundly potent, far surpassing ordinary magical arts.

This scripture excerpt originates from the second volume of the Wonderful Scripture of the Northern Emperor's Demon-Subduing Divine Incantations as Spoken by the Primordial Heavenly Worthy (Taishang Yuanshi Tianzun Shuo Beidi Fumo Shenzhou Miaojing). It primarily documents the miraculous effects of the Northern Emperor's divine talismans. Within Daoist belief systems, such incantations and talismans are commonly employed in rituals for disaster relief, exorcism, and healing—manifesting Daoism's belief in and utilization of supernatural powers.

In the third volume of the Wonderful Scripture of the Divine Incantations of the Northern Emperor as Expounded by the Most High Celestial Worthy of Primordial Beginning, titled "The Section on Executing Ghosts at Fengdu," there is a vivid description of the Five Numinous Emperor Lords (divine rulers of the northern netherworld) manifesting their majestic forms in the Cloud-Scenery Palace of the Ultimate Realm of Divine Elixir.

The Five Numinous Emperor Lords sat solemnly upon the Mystic Throne of the Five Radiances Palace. Behind them hung ten celestial banners of supreme purity, while they wore immortal robes of Li-Luo silk and jeweled floral crowns adorned with luminous gems. Their attire included phoenix-feathered skirts and embroidered slippers studded with jasper blossoms and pearl stamens. In their hands, they held jade audience tablets and seven-treasure caskets, while before them lay a phoenix-patterned desk of cloud brocade, glazed jade pendants, a phoenix-shaped incense burner of qiong-jade, and the awe-inspiring sword of intertwined dragons and divine tigers symbolizing celestial authority. The entire hall was enveloped in swirling clouds of phoenix Qi, with luminous ritual implements placed upon jade stands. Flanking the throne stood rows of perfected beings (Zhenren) and jade attendants, all maintaining perfect order as they reverently gazed upon the sacred countenance of the Emperor Lords.

Suddenly, the Five Numinous Emperor Lords formed the Northern Emperor Mudra (a Daoist hand seal: thumb pressing the index finger with three fingers extended), their faces breaking into smiles as they emitted dharma-voices, their divine radiance illuminating the ten directions. Celestial Lords from the four quarters descended with their myriad attendants: the Nine Qi Celestial Lord of the East leading nine hundred billion mounted officers, the Three Qi Celestial Lord of the South with three hundred billion, and the Seven Qi Celestial Lord of the West with seven hundred billion. In an instant, the entire palace transformed into a magnificent structure of crystal and glazed jade, adorned with coral and amber, surrounded by golden qilin and lions encircling the throne.

After exchanging ritual greetings with the three Celestial Lords, the Five Numinous Emperor Lords began expounding on the Fengdu underworld's records of human mortality, sins, and blessings. Suddenly, agonized wails emerged from the hell realms—tormented souls suffering punishments, along with numerous masterless wandering spirits drifting in darkness, even rejected by the underworld bailiffs. When the Seven Qi Celestial Lord of the West inquired why these souls endured such torments, the Five Numinous Emperor Lords explained: "These individuals committed grave offenses during their lives—disloyalty and filial impiety, disrespect toward heaven and earth, deceiving teachers and abandoning ancestors, harming living beings. Most crucially, they disbelieved in karmic retribution and wantonly indulged their desires. Thus after death, they must endure corresponding punishments in the Fengdu hells."

This scripture expounds the demon-subduing divine incantations and methods for dispelling calamities transmitted by the Northern Emperor (a revered Daoist deity who governs the Fengdu Ghost City).

The text first explains that those who indulge in wine and lust, harm living beings, or commit evil deeds—even if their allotted lifespan is not yet exhausted—may have their vulnerabilities exploited by demons from the Six Heavens' Cavern Palaces. These malevolent forces bring plagues, violent conflicts, and other disasters, leading to untimely deaths. After death, their souls wander without refuge, rejected even by the underworld officials.

The Northern Emperor declares that his Fengdu Threefold Preparations Divine Incantation Scripture can provide deliverance. If people sincerely cultivate this method—by establishing a Seven Luminaries Altar (dedicated to the Big Dipper), offering incense and lamps day and night, single-mindedly reciting the divine incantations, and visualizing the true deities without distraction—the Northern Emperor will dispatch guardian deities such as the Heavenly Canopy Marshal and the Crimson Execution Officers to protect them. This practice not only eradicates all illnesses but also transforms poverty into wealth and danger into safety, even curing madness and ghostly afflictions. The specific procedures must follow liturgical protocols (Keyi), including pacing the Big Dipper steps (Gangbu), facing the Northern Dipper Lords, forming hand seals, and chanting incantations. Upon doing so, divine soldiers will swiftly descend to safeguard the practitioner.

Next, the scripture details the method for crafting the Fengdu Ghost-Subduing Seal: use red jujube wood measuring five inches long and four inches wide, carved in an uninhabited northern suburb on the Renchen day (a specific date in the celestial stem-branch calendar). After completion, offer wine and dried meat in sacrifice and bury the seal in the Gui position (northern direction). The seal bears inscriptions such as "Northern Emperor's Divine Seal" and other incantations. Wearing this seal grants the protection of the Three Masters (referring to the Scripture Master, Register Master, and Ordination Master in Daoism).

Lastly, the scripture presents a healing method: first, "sound the celestial drum" (tapping the teeth) three times and "sound the celestial bell" (swallowing saliva) three times while visualizing the Ordination Master at one's side. Then tap the teeth nine times, close the eyes, and envision the Northern Pole Numinous Lord (a Big Dipper deity) descending to the altar, wearing a dark crown and feathered robe. Next, visualize the seven stellar lords manifesting as red-robed youths. Finally, imagine the Left Superior Immortal (a guardian deity) shielding the practitioner. This practice employs deity visualization (Cunshen) to exorcise evil and cure ailments.

This scripture describes the Daoist meditation practice of visualizing divine generals within one's body. The three principal generals are: General Tang Hong (also called the Civil Enlightenment General), standing 800 feet tall, wearing a red celestial crown with crimson robes and feathered garments, wielding a precious sword, leading 300,000 soldiers emerging from the left kidney; General Ge Yong (the Civil Virtue General), 720 feet tall with similar attire, holding a jade halberd, commanding 300,000 troops from the right kidney; and General Zhou Wu (the Civil Strength General), towering at 960 feet with a jade willow branch, leading 300,000 soldiers manifesting from the heart.

Next are the four directional generals: the Azure Dragon General (East), clad in blue robes at 820 feet tall, armed with bow and arrows, leading 400,000 blue-clad soldiers from the liver; the White Tiger General (West), in white garments at 360 feet, bearing a crossbow with 400,000 white-armored troops from the lungs; the Vermilion Bird General (South), in crimson attire at 600 feet, holding musical instruments with 400,000 red soldiers from the heart; and the Black Tortoise General (North), in dark robes at 250 feet, wielding bells and drums with 400,000 warriors emerging from the kidneys.

Finally appears the Kirin General (Center), 720 feet tall in yellow vestments, brandishing the Kuigang ritual implement while leading 400,000 yellow-clad troops from the spleen, accompanied by eight great marshals of the Eight Spirits and Eight Sha. All these divine generals wear black headscarves and magnificent feathered robes, radiating awe-inspiring majesty. During cultivation, practitioners visualize these generals manifesting from different bodily organs to protect the entire being—an essential method in Daoist Neidan (internal alchemy) practice.

This passage describes an advanced visualization practice (guanxiang cultivation) from the Daoist Northern Emperor (Beidi) tradition, which venerates the demon-subduing Purple Tenuity Emperor of the North Pole. The practitioner visualizes multiple celestial generals descending for protection:

First, envision the Celestial Warriors (Tian Ding) and Ghost-Capturing Envoys wearing red turbans and feathered crimson robes emerging from every pore of the body to form protective ranks. Next visualize Marshal Tian Peng, the paramount guardian deity of Daoism—a towering figure ten thousand zhang tall clad in dragon-scale armor, wielding the Seven-Star Sword, commanding a million celestial troops. While maintaining proper seated posture, imagine one's hip region transforming into the Big Dipper constellation.

Subsequently visualize the Seven Yuan Generals of Huoluo, the Cavern Abyss Commanders, and the Thunder and Lightning Masters. The practitioner uses specific hand seals (thunder mudra) to block the ears while hearing thunder and close the eyes to perceive lightning. These generals, also in feathered attire holding golden swords, manifest from the face as protectors. Then envision General Yu Yi (visualized in the left eye, exhaling with the sound "Peng zhi") and General Jie Lin (right eye, exhaling "Peng jiao"), each leading 120,000 celestial troops emerging from the eyes.

Tilting the head upward, recite incantations while visualizing the Primordial Heavenly Worthy (Yuanshi Tianzun, Daoism's supreme deity) breathing qi toward you—within this qi appears the "Son of the Celestial Emperor," representing the practitioner's divine identity. The declaration states: "I am the Son of the Celestial Emperor, commissioned by the Most High Lord Lao (Taishang Laojun), crowned with sun and moon (manifesting from the eyes), girded with the Big Dipper, protected by a million celestial troops. Before me stand cauldrons boiling malevolent ghosts and golden axes executing evil spirits. On the path, the Lord King of the East (Dong Wang Gong, patriarch of male immortals) taught me ghost-slaying and spirit-commanding arts."

Finally summon the Northern Emperor's generals: heads shaded by celestial canopies (forming mountain-character hand seals), feet treading the Kuigang stars (Big Dipper), flanked by the Six Jia and Six Ding generals. Proclaim that no evil spirit dares resist. The phrase "Swiftly, swiftly, in accordance with the statutes" (Ji ji ru lü ling) concludes the standard Daoist incantation.

The Northern Emperor declares: "Any mortal who knows the true names of the Big Dipper's seven stars and invokes them during calamity or illness can dispel all evils and fulfill every wish."

This scripture expounds the protective methods and healing talismans (Fulu) within the Daoist belief system surrounding the Big Dipper (北斗七星). In Daoism, these seven stars are revered as celestial lords governing human fortunes and misfortunes, with each star embodying a specific deity and protective function.

First, the text enumerates the divine titles and guardian roles of the seven stellar deities: the Greedy Wolf Star Lord (贪狼星君, Yang Brilliance Deity), the Giant Gate Star Lord (巨门星君, Yin Essence Deity), the Prosperity Preserver Star Lord (禄存星君, True Person Deity), the Literary Curves Star Lord (文曲星君, Mysterious Darkness Deity), the Pure and Upright Star Lord (廉贞星君, Cinnabar Origin Deity), the Martial Arts Star Lord (武曲星君, North Pole Deity), and the Army Breaker Star Lord (破军星君, Heavenly Pass Deity). Each commands billions of celestial soldiers to safeguard practitioners.

Next, it details the ritual protocol involving the Four Directional Guardians: the Azure Dragon (青龙) named Mengzhang (孟章) to the left (aligned with the Mao/文曲 position), the White Tiger (白虎) named Jianbing (监兵) to the right (aligned with the You/文曲 position), the Vermilion Bird (朱雀) named Lingguang (陵光) in front (aligned with the Wu/破军 position), and the Black Tortoise (玄武) named Zhiming (执明) behind (aligned with the Zi/贪狼 position). Practitioners are instructed to visualize their spleen as a noble child residing in the central palace, surrounded by these four guardians wielding ritual implements to form countless layers of protection.

The cultivation method transmitted by the Northern Emperor (北极紫微大帝) involves: first visualizing the stepping of the Big Dipper's sacred star-steps (罡步), sequentially treading upon the positions of Greedy Wolf, Giant Gate, Prosperity Preserver, Literary Curves, Pure and Upright, Martial Arts, and Army Breaker. Then, based on the patient's birth hour and corresponding stellar guardian, the appropriate seven-star talisman is inscribed for wearing or ingestion, said to produce immediate effects.

Finally, the text lists the human birth hours governed by each star lord:

• Greedy Wolf Star Lord guards those born in the Zi hour (11 PM–1 AM)
• Giant Gate Star Lord guards those born in the Chou (1–3 AM) or Hai (9–11 PM) hours
• Prosperity Preserver Star Lord guards those born in the Yin (3–5 AM) or Xu (7–9 PM) hours
• Literary Curves Star Lord guards those born in the Mao (5–7 AM) or You (5–7 PM) hours
• Pure and Upright Star Lord guards those born in the Chen (7–9 AM) or Shen (3–5 PM) hours
• Martial Arts Star Lord guards those born in the Si (9–11 AM) or Wei (1–3 PM) hours
• Army Breaker Star Lord guards those born in the Wu hour (11 AM–1 PM)

The Northern Emperor specifically notes that these Big Dipper talismans offer protection regardless of gender when carried upon one's person.

This scripture elucidates the purposes and efficacies of various Daoist talismans (fulu). These special symbolic writings are employed in Daoism for exorcising malevolent forces, healing illnesses, invoking blessings, and averting disasters.

The text explains that when encountering demonic disturbances (such as specters and goblins) causing mental instability, visceral discomfort, or alternating chills and fever, swallowing the corresponding talisman brings immediate relief. All evil spirits who behold these talismans will dissolve into bloody water, while wearers gain longevity and perpetual auspicious protection.

Twenty-eight constellation talismans are then enumerated with specific functions:

• The Greedy Wolf Star talisman expels fox spirits;
• The Giant Gate Star talisman controls well and stove demons;
• The Wealth Preserving Star talisman attracts noble assistance;
• The Literary Curved Star talisman summons deities;
• The Pure and Chaste Star talisman subdues hundreds of ghosts;
• The Martial Song Star talisman brings the five blessings;
• The Army Breaker Star talisman prevents theft.

Other talismans include:

• The Flying Pillar talisman summons fox spirits;
• The Mars talisman benefits the sick when worn;
• The Town Star talisman, written with cinnabar, protects silkworms from rats;
• The Mercury talisman treats livestock diseases;
• The Horn Star talisman expels household ghosts;
• The Red Numinous talisman eliminates grain-devouring spirits;
• The Great Purity talisman liberates deceased servant ghosts;
• The Celestial Granary talisman aids promotion and wealth.

Each talisman serves distinct purposes:

• The Morning Star talisman prevents disputes;
• The Venus talisman resolves official conflicts;
• The Neck Star talisman cures cat demon possession;
• The Root Star talisman counters dark magic;
• The Chamber Star talisman alleviates female melancholy;
• The Heart Star talisman harmonizes marital relations;
• The Tail Star talisman, inscribed on catalpa wood, summons hundreds of specters.

Healing talismans include:

• The Well Star talisman treats swellings;
• The Ghost Star talisman cures edema;
• The Winnowing Basket Star talisman predicts life and death;
• The Willow Star talisman ensures silkworm harvests;
• The Star Cluster talisman attracts wealth;
• The Year Star talisman commands twelve divine generals.

Final examples include:

• The Net Star talisman prevents fox intrusion;
• The Wings Star talisman subdues various monsters;
• The Chariot Star talisman removes female curses;
• The Legs Star talisman locates escaped servants;
• The Bond Star talisman summons bamboo/wood spirits;
• The Stomach Star talisman calls forth dog demons. These talismans require precise usage methods—such as placement beneath incense burners or bedposts—to activate their power.

This scripture records various divine talismans (fulu) and their methods of application as transmitted by the Northern Emperor (the Dark Emperor of the North, a major Daoist deity). These talismans are primarily used for exorcism, healing, and summoning divine protection, demonstrating the practical functions of Daoist talismanic arts (special symbolic writings employed for dispelling evil, curing illnesses, and invoking deities).

Specific talismans include: the Pleiades Star Talisman for subduing earth-dwelling dragon spirits, to be placed beneath an incense burner; the Hyades Star Talisman for summoning stone lion spirits, to be positioned underfoot; the Orion's Belt Star Talisman for confronting corpses lurking in ancient tombs, to be inscribed below the patient's left foot; and the Orion Star Talisman for driving away pheasants that fly into homes while attracting wealth. Other talismans serve specialized purposes: the Dipper Star Talisman expels household pheasants, the Ox Star Talisman instantly summons the five epidemic ghosts (wuwang zhi gui), the Maiden Star Talisman cures cattle plagues and revives dead oxen, the Void Star Talisman subdues dog spirits, and so forth.

Particularly practical talismans include: one for treating red, painful eyes, to be written on paper and washed over the eyes; the Jade Emperor Talisman for invoking five dragon kings, to be inscribed on the bottom of a basin. There are specific talismans for cholera, headaches, and toothaches—either to be swallowed or applied to affected areas. Practitioners who swallow seven talismans daily can strengthen their spiritual energy (shenqi), while specialized talismans like the Wisdom Talisman enhance intelligence and the Longevity Talisman prolongs life (best taken during seasonal transitions and lunar phases).

The scripture concludes with the Northern Emperor's personal account, explaining that these sixty-six divine talismans originate from the Northern Palace (the celestial court of the north) and possess potent efficacy for slaying demons and curing diseases. With sincere cultivation, proper ritual materials like five-colored silks (fauxin, ceremonial offerings), and devout requests from a master for wearing these talismans, one can repay national blessings, protect all people, gain dragon spirit guardianship, and resolve karmic grievances. The closing incantation praises the Dark Emperor's majestic virtue (de), depicting his solemn procession—commanding celestial troops, wielding the Imperial Bell (a Daoist ritual instrument), and wearing the Kunlun crown (symbolizing supreme authority)—as he patrols the world subduing ghosts and deities.

These talismans exemplify the Daoist practice of "communicating with deities through talismans," using specific symbols to channel divine power for practical problem-solving. They serve both utilitarian functions like healing and exorcism, while embodying the religious pursuit of longevity through cultivation.

Those blood-sacrifice deities (referring to lower spirits that accept offerings of animal flesh and blood) across the Nine Provinces must not dare to disobey commands. Should any dare to reveal their malevolent forms, the Planet Saturn (Zhenxing) will bind their limbs, the Northern Emperor (Beiji Ziwei Dadi) will seize their souls, while the Three Platforms stars and the Big Dipper will wield swords to annihilate their forms.

No transgression shall be pardoned lightly—calamity will extend to their descendants. Those demonic apparitions (wangliang) cannot even bear to hear this divine incantation; those who hear it shall perish, those who defy it shall be exterminated, their skulls shattered into dust. This decree carries the urgency of a talismanic mandate issued by the Supreme Laozi himself.

The Northern Emperor proclaimed: "All mortals below—whether men or women—who wish to practice my secret methods or heal illnesses must maintain purity of body and mind. They shall bathe, observe fasting, and erect an altar to the Seven Primes (Qiyuan altar for worshipping the Big Dipper) according to ritual protocols. The altar must be solemn and immaculate, furnished with wine, meat, five kinds of fruits, incense, and candles. Wearing my divine talisman, they shall recite my sacred incantation with sincere devotion. With undivided concentration, the Seven True Lords will descend, and divine generals will assist in secret—all petitions shall be fulfilled. But if practitioners harbor distractions or lack sincerity, even mountains of gold and jewels will fail to summon divine response."

The Northern Emperor further instructed: "I shall dispatch the Six Ding Divine Generals (Daoist guardian deities) to capture and execute evil ghosts, expelling demons and malefic spirits. Mortals seeking Daoist teachings who have yet to comprehend the supreme truth must first subdue external demons through talismanic seals to cure all ailments. Only by summoning the ghost officials of Fengdu (the Daoist underworld) to record their merits may they ascend the immortal ranks, with their names inscribed in the celestial register. Beware—these methods must never be transmitted indiscriminately, lest seven generations of ancestors suffer punishment in Fengdu, and the living have their lifespans curtailed." Hearing the Northern Emperor expound the mysteries of demon-subduing incantations and talismanic seals, the Four Directional Heavenly Emperors marveled at the ineffable power of the Five Directional Heavenly Emperors. The assembly bowed in reverence as the six celestial realms trembled, ultimately entrusting these true transmissions to destined practitioners.

(This scripture records the demon-quelling esoteric methods transmitted by the Northern Emperor Ziwei, emphasizing that practitioners must maintain purity and single-minded devotion to receive divine protection. It sternly warns that careless disclosure will incur severe retribution.)

At that time, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) was expounding scriptures and teachings to the celestial youths in the Fragrant Grove Garden. After concluding his discourse on precepts, the Supreme Lord of the Dao (Taishang Daojun) stepped forward with a reverent bow and said: "Today, having heard Your Eminence explain the twenty-four principles of karmic retribution from the Scripture of Clarifying Truth, I have gained clear understanding about the timing of karmic consequences. Moreover, your revelation about salvation rituals (Zhaijiao) to liberate departed souls has enlightened me—how these profound methods can deliver suffering beings from the darkness of the underworld, enabling them to ascend to blessed realms where clothing and sustenance appear naturally. Such compassionate means universally benefit all deceased beings."

The Dao Lord then addressed contemporary concerns: "Yet for living men and women across this world and the next—who remain unfamiliar with scriptural precepts—their fragile bodies and minds cannot maintain discipline nor withstand calamities. They are constantly assailed by worldly evil spirits and malicious ghosts, resulting in untimely deaths that prevent them from fulfilling their natural lifespans. I earnestly beseech Your Eminence to compassionately reveal methods for self-protection and life preservation, that future generations may avoid the Three Calamities and Nine Misfortunes, epidemic diseases, and all manner of demonic afflictions."

The Celestial Venerable responded joyfully: "Excellent! Your petition addresses matters of great importance. My compassion for sentient beings mirrors parental love for children. Now listen attentively to what I shall explain." He then recounted ancient times: "In primordial eras when human nature remained uncorrupted, people naturally lived to full age without ghostly disturbances. But in this Dharma-ending age, human hearts have become depraved—the Five Emotions (joy, anger, sorrow, delight, and desire) run rampant, conduct grows hypocritical, and people abandon the true Dao. Lacking humanity and righteousness, they violate cosmic principles through disloyalty, filial impiety, and wanton destruction of life, accumulating boundless transgressions that invite recurrent calamities—some murdered by bandits, others claimed by vengeful spirits..."

(Supplementary note: This scripture reflects the Daoist concept of "inherited karma" (chengfu), where personal actions invite corresponding retribution. The mentioned "purification rituals" refer to Daoist salvation ceremonies, while "Three Calamities and Nine Misfortunes" broadly signify various disasters, and "Five Epidemics and Seven Infections" denote ancient classifications of contagious diseases.)

This scripture expounds the Northern Emperor's Demon-Subduing Divine Incantation transmitted by the Most High Primordial Heavenly Venerable (Taishang Yuanshi Tianzun), specifically designed to dispel various calamities and malevolent spiritual influences.

The text first enumerates common misfortunes people encounter: injuries from venomous snakes and wild beasts, legal disputes and slander, wrongful imprisonment, corporal punishment, household epidemics, severe illnesses, and the untimely death of relatives. These afflictions originate from the "Six Heavens' Residual Qi" (referring to underworldly pathogenic energies) and the demon kings of Northern Fengdu City, along with the Eight Divisions of Ghost Commanders, human world death-generals, and deities of the Five Weapons who wreak havoc in the mortal realm. These spirits seek out human transgressions as pretexts to spread toxic qi, slaying the wicked and causing innocent people to suffer collateral harm.

Subsequently, the scripture transmits the Northern Emperor's Fearless Divine Incantation and the names of Six Palaces, declaring that sincere belief and recitation can avert disasters. The incantation states: "I am a disciple of the Most High Lord Lao (Taishang Laojun), governing the Six Heavens' Palaces. These palaces all fall under Lord Lao's jurisdiction—knowing their names grants me longevity. Whoever dares oppose shall be instantly executed by Lord Lao!" It then lists the six celestial palaces: Zhoujue Yin Heavenly Palace, Taisha Liangshi Zong Heavenly Palace, Mingchen Naifan Wucheng Heavenly Palace, Tianzhao Zuiqi Heavenly Palace, Zongling Qifei Heavenly Palace, and Gansi Lianwan Lü Heavenly Palace.

The Northern Emperor proclaims that merely knowing these names of Fengdu's demon kings and the Six Palaces will make all ghosts tremble and submit. When recited silently with sincerity before sleep, demons hearing it will dissolve into bloody water. The specific method involves: first facing north, softly chanting (never aloud) the following: "My head wears the Vermilion Bird (southern divine phoenix), my feet tread the Dark Warrior (northern sacred tortoise), with the Azure Dragon (eastern divine beast) at my left and the White Tiger (western divine beast) crouched at my right. Before me boils a cauldron of ten thousand pecks of scorching oil, behind me stands a golden great-axe. Heavenly soldiers and generals guard my front and rear—pestilence and evil spirits, flee swiftly!"

Another incantation states: "The cavern's mysterious void illuminates the eight directions with radiant light, mighty spirits empower my sovereign freedom. The Numinous Treasure's (Lingbao) talismanic decree reaches the Nine Heavens—Qianluo Dana's cavernous firmament and supreme mystery (Daoist terminology denoting mystical power) behead demons and subdue myriad specters. The Central Mountain Divine Incantation originates from the Primordial Heavenly Venerable's jade scriptures—a single recitation exorcises ghosts and prolongs life. The Five Sacred Peaks and Eight Seas (representing all under heaven) know this incantation's formidable power."

This scripture records several important incantations for exorcising demons in Daoism, primarily from the Northern Emperor (Polaris Purple Tenuity Emperor) tradition of subduing evil. These spells are typically used for exorcism, healing, or personal protection.

The first incantation proclaims the practitioner as the sovereign ruler of the underworld, governing the Northern Emperor's ghostly palaces and the spectral beings of the Six Heavens. Adorned with the exorcism tools "Huoluo" and "Flaming Bells," one can intimidate countless spirits. Any offending ghosts will be punished—the Emperor commands the relentless capture of demons, forcing ghosts to manifest for destruction, while the chant practitioner attains longevity.

The second spell is based on the ghost-slaying method transmitted by Lord Lao (Taishang Laojun). The practitioner must wear various ritual seals and step according to the Kuigang star positions, assisted by guardian deities like the Yellow God (Huang Shen) and Yuezhang. The incantation emphasizes first eliminating minor ghosts before destroying the Night Radiance Specters, ensuring no spirit dares to resist.

The third section details the ghost-slaying method of the Northern Black Emperor (i.e., the Northern Emperor) system: first knock the teeth thirty-six times, then recite the "Heavenly Peng (Tianpeng) Incantation." This spell summons Marshal Tianpeng (a key Daoist guardian deity) and his retinue, including the Nine Mysteries Ghost-Slayer Youth and the Five Ding Officers. Wielding ritual implements like the Emperor's Bell and Mighty Sword, they devour demons, command 300,000 celestial troops, and employ severe measures—the great axe beheads ghosts, the Flame Emperor burns their blood, and the Northern Emperor scorches their bones.

Finally, Lord Lao specifically states: during years of plague and spectral uprisings, sincerely reciting these incantations three times daily ensures immunity even when living with the infected. No disease or demon can harm the practitioner, who will safely survive the calamity.

These spells embody the Daoist principle of "using divine power to subdue ghosts," invoking higher celestial authority to suppress malevolent forces. The mentioned Marshal Tianpeng and Northern Emperor system represent central deities in Daoist exorcism rituals.

Those who frequently recite this divine incantation scripture will be shielded from all calamities and misfortunes. Those in peril shall find safety, the sick shall regain health, the impoverished shall obtain wealth—no disaster may assail them, and all wishes shall be fulfilled.

The Supreme Primordial Celestial Worthy (highest deity in Daoism) instructs practitioners: To cultivate the method of immortality, one must first visualize the inner deities, nourish the root, circulate Qi (vital energy), and invoke divine names. The specific practice involves:

First envision five divine beasts guarding the body, then perform the "Heavenly Drum" technique (a cultivation practice), followed by visualizing the heaven, earth, sun, and moon bestowing longevity energy. Next, contemplate each bodily deity in sequence: atop the head reside seven hair deities named "Seek-Length," with three additional deities called "Eastern King Father"; seven brain deities named "Primordial Light"; the deity between eyebrows called "Celestial Lord"; four ear deities called "Delicate Maidens"; six eye deities called "Luminous Brilliance"; the nose deity called "Spiritual Communicator"; the mouth deity called "Cinnabar Vermilion"; the tongue deity called "Yellow Person"; thirty-six tooth deities called "Guardians"; the throat deity called "Tiger Warrior"; two shoulder deities called "Single Rank"; and hand deities called "Hidden Yin."

The internal organs also house their respective deities: the lung deity "Vast-Vast"; heart deity "Empty-Empty"; liver deity "Approach-Approach"; gallbladder deity "Cauldron-Cauldron"; stomach deity "Steady-Steady"; spleen deity "Support-Support"; kidney deity "Drift-Drift"; navel deity "Jade Spirit"; Dantian (energy center) deity "Elixir Essence"; thigh deities "Yin-Yin"; knee deities "Plump Elder"; neck deity "Following Blossom"; and foot deities "Pillar of Heaven Warriors."

Before sleep, invoke each deity three times from head to toe. For physical ailments, face the affected area and chant the corresponding deity's name while lying still with closed eyes, visualizing that deity—the illness will quickly heal. On new moons, full moons, and the eight seasonal nodes, visualize these deities to naturally eliminate the Three Corpses (parasitic entities hindering cultivation in Daoism).

During practice, focus on visualizing the four principal deities facing the center. Regulate breathing and swallow saliva to circulate genuine Qi for longevity. Avoid distracting thoughts that disturb the Shen (spirit)—malicious intentions or improper conduct will instead cause self-harm.

The Northern Emperor (Polaris Purple Tenuity Great Emperor) emphasizes: To cultivate the body and subdue demonic obstructions, one must concentrate on divine visualization and practice sincerely. Burn incense while reciting scriptures by day, light lamps for practice by night, abstain from worldly distractions, and persevere. Purify the three karmic actions (body, speech, and mind) through scripture recitation and mantra chanting, maintaining physical and mental purity. When merit reaches completion, celestial beings will take notice, bestowing blessings and nurturing virtuous roots.

This passage expounds the divine efficacy of the Northern Emperor's (Beidi, the Purple Tenuity Emperor of the North who governs demon-subjugation) mystic incantations in Daoist tradition. The scripture describes how the Northern Emperor is perpetually guarded by immortal youths and jade maidens—sincere recitation of these mantras ensures divine protection and the fulfillment of all petitions.

The text first introduces the method for chanting the "Northern Emperor's Demon-Slaying Incantation": Begin by tapping the teeth thirty-six times (a preparatory practice in Daoist cultivation), then recite the mantra. The incantation's essence proclaims: The celestial and terrestrial Yin-Yang energies unite (Two Manifestations) to coalesce into the wondrous True Unity Qi (Xuan Yi's essence), while seven guardian deities protect one's vital nature and lifespan, ascending to the Three Pure Ones (Yuqing, Shangqing, and Taiqing—the supreme triad of deities). The Three Sovereigns (Heavenly, Earthly, and Human Emperors) lead three hundred thousand celestial troops to expel malign forces; colossal divine beasts emit awe-inspiring radiance to terrify specters, brandishing swords to sever baleful influences, causing demons to vanish soul and spirit. The mantra concludes with "Swiftly, swiftly, in accordance with statutes and ordinances" (the standard Daoist incantation finale denoting immediate enforcement).

Next follows the "Jade Emperor's Longevity Incantation": From the highest Jade Purity realm of the Nine Heavens descends an imperial decree, summoning a thousand perfected immortals to the celestial court. The Most High Lord of Salvation (Taiyi Tianzun) descends to inspect the mortal realm as the Twin Sovereigns (likely solar and lunar deities) transform their forms to monitor worldly miasmas, harmonizing Yin-Yang energies to safeguard living beings. Should demons dare defy the divine, the Green Emperor (deity of the East) mobilizes celestial armies for retribution. Seven divine generals wield battle-axes as heavenly troops descend, their flashing swords clearing paths while fiery bells (ritual instruments) emit sacred light. The celestial host arrives with majestic power, suppressing the Six Heavens above and subduing infernal hordes below. Divine soldiers purge all evils, beheading ghosts and annihilating specters; their halberds strike like lightning to eradicate treachery. Immortal sovereigns transmit commands with tally-staffs—none may disobey without instant destruction. The incantation reiterates: "Swiftly, swiftly, in accordance with statutes and ordinances."

The scripture concludes: When the Supreme Dao Lord (Daode Tianzun) and countless celestial saints heard these demon-subduing truths and calamity-dispelling methods of the Northern Emperor, they rejoiced in praise. They extolled these wondrous Five Numinous arts (the Five Phases' divine techniques) as immeasurably meritorious and supremely potent. The deities vowed to preserve these methods for future salvation of beings, exhorting practitioners to diligent cultivation without regression. All who received this teaching rejoiced, faithfully upholding its instructions.

This passage originates from the fourth scroll of the Supreme Primordial天尊's Scripture on the Northern Emperor's Demon-Subduing Divine Incantations, transmitting two potent mantras for exorcism and protection. Their full efficacy requires proper ritual procedures and sincere devotion during recitation.

This scripture records an exorcism incantation and cultivation method transmitted by Beidi (the Northern Emperor, a deity governing the underworld in Daoism). The content is divided into two main parts:

First, it describes self-protection methods for practitioners in dangerous locations or when encountering evil entities: One must spit three times facing away from the direction of the evil Qi (vital energy), press a specific acupoint below the nostrils (zhongge neiji, an important facial point) thirty-six times with the left hand while silently counting, and click the teeth seven times. Then, covering the nose and slightly closing the eyes, one recites the incantation known as the "Great Incantation of the Southern Fire Bell."

The incantation depicts numerous divine manifestations: The vermilion bird Lingguang reveals its majestic power, mountain deities guard the four directions, and evil spirits scatter. Internal Qi circulates (the divine pool exhales energy), suppressing malignant influences. The mentioned "Thirty-Nine Chapters of the Dongjing" refers to an important Daoist scripture containing exorcism methods. The incantation also enumerates divine beasts like dragons and tigers, fierce creatures, and venomous dragons—all capable of breathing fire and devouring ghosts to assist practitioners in dispelling evil. It concludes by emphasizing that myriad deities will come to protect, causing all malevolent entities to retreat.

Beidi specifically explains this incantation applies to three situations: First, when individuals suffer illness or misfortune, simply by concentrating on visualizing Beidi and the celestial general Tianpeng (a guardian deity in Daoism) while reciting the incantation, one can exorcise evil and recover. Second, during national turmoil, establishing a Qiyuan Altar (a type of Daoist ritual platform) at the northern gate, performing ceremonies at proper times, lighting lamps, burning incense, and chanting this incantation will summon Tianpeng's divine power to quell warfare. The phrase "urgently, urgently, in accordance with the statutes" at the end is a common Daoist incantation formula indicating immediate efficacy.

This passage reflects Daoist cultivation methods for exorcism and disaster aversion through deity visualization, incantation recitation, and hand seals. The facial acupressure and teeth-clicking techniques mentioned are also common health-preserving practices in Daoist cultivation.

This scripture primarily details the various divine seals transmitted by the Northern Emperor (Fengdu Dadi, the Daoist deity governing the underworld) and their efficacious powers. These seals must be carved from specific types of wood and can be worn or used to exorcise evil spirits, cure illnesses, and avert disasters.

The Northern Emperor explains that the Fengdu divine seals come in twelve distinct patterns, each possessing miraculous abilities to command myriad deities, expel malevolent entities, subdue ghosts, heal diseases, and even protect households and nations. By adhering to proper crafting rituals, making offerings, and cultivating with sincere devotion, practitioners can eliminate all misfortunes, ultimately attain the Great Dao (Dao), and achieve longevity.

Eight specific seals are introduced in detail:

1. The First Ghost-Subduing Divine Seal: Carved from wood struck by lightning, measuring three inches long and 2.1 inches wide, it cures all epidemics. Jujube or cypress wood may also be used.

2. The Fengdu Ghost-Summoning Seal: Crafted from the heartwood of red jujube, it specializes in curing plagues. Pressing it onto a patient ensures safety.

3. The Heavenly Soldier Illness-Healing Seal: Wearing it brings auspiciousness and cures diseases. Carrying it prolongs life and safeguards the household.

4. The Tianpeng Seal: Measuring three inches long and 3.1 inches wide, it subdues "dog ghosts" (a type of malignant spirit), compelling afflicted individuals to confess the cause of their illness. Advanced practitioners may ascend to heaven by riding this seal.

5. The Lord-Uniting Seal: Wearing it attracts noble assistance and brings prosperity to the household.

6. The Great Micro Emperor's Seal: Inspires awe and summons divine beings. It must be carved on an auspicious "Six Harmonies" day (a propitious date in the Chinese calendar) and measures 1.2 inches long.

7. The Northern Prison Envoy's Seal: Worn or ingested to treat epilepsy and similar ailments. Wearing it on the right arm is most auspicious.

8. The Great General's Seal: Enhances combat prowess, ensuring victory in battle. It should be worn on the right shoulder.

The scripture emphasizes that all these seals must be carved on auspicious days. Some require accompanying incantations, while others are stamped onto ritual documents. With sincere devotion, practitioners will receive divine protection, achieving outcomes such as disaster relief, healing, and longevity.

The Northern Emperor (Great Emperor of the North Pole and Purple Subtlety, a revered Daoist deity) proclaimed: The divine seal previously transmitted can eliminate three calamities, protect the radiance of sun, moon, and stars, and benefit all people by dispelling misfortunes and banishing inauspicious forces. If one can practice with sincere devotion, they will swiftly witness the true Dao. How magnificent this is!

The Northern Emperor further explained: My Great Divine Seal of Mysterious Capital holds power permeating all four directions of heaven and earth, capable of rescuing from disasters, curing illnesses, and subduing demonic obstructions. I urge practitioners not to casually reveal this seal method to unworthy individuals. Then he transmitted the seal incantation: "The supreme divine essence originates from Emperor Yan's vital quintessence (Jing), its rosy light like lightning illuminating the sacred realms of the Three Pure Ones (Sanqing). Flowing flames extend ten thousand li, leaving evil spirits no place to hide. With one imprint of the divine seal, malignant entities turn to ashes. The Three-Five Generals (Daoist guardian deities) lead celestial troops to pacify heaven and earth, exterminating ghosts and specters. The flying talisman seal wears the five stars upon its head; casting forth true fire, it slays countless demonic essences. The six heavens' ghostly thieves are delivered to the divine generals; the Five Numinous Elders (guardian deities) are my revered masters. With unobstructed divine power, all spirits submit while wicked ghosts perish. The Central Yellow Ninefold Dao (central yellow Qi) shakes the four directions, eradicating all lurking evil energies. The five pestilences and seven infestations (various plagues and diseases) I can annihilate—no spirit dares to disobey. At Fengdu (the underworld) executions are carried out; the Northern Dipper severs corpses—one sweep of the divine blade destroys ten thousand ghosts."

Immediately afterward, he transmitted the second incantation: "Within the Great Dao dwells a divine being named Celestial Soldier (Tian Ding, guardian general), who receives the mandate of the Nine Heavens and follows the Three Pure Ones' orders. Descending to the human realm to hunt demons, the Divine King's wrath could make the Five Sacred Mountains crumble. Campaigning against eastern hordes of demons, celestial troops exterminate them completely. Should ghosts of Luofeng (hell) dare cause chaos, northern capital (the Northern Emperor's domain) troops jointly suppress them. The vicious shall be executed while the virtuous attain peace. Wandering souls of the six heavens (six celestial realms) are all recorded in the registers—those defying the Dao perish, those complying survive. Should flying calamities dare disturb the underworld, we shall purge all demonic entities to establish earthly peace."

The Northern Emperor concluded with this instruction: These divine incantations and seals are secret transmissions from the Mysterious Heaven of the North Pole, revered by sages throughout the ages. I admonish future practitioners to devote themselves wholeheartedly to receiving and maintaining them, establishing my sacred image for reverent worship. Practice diligently without interruption, selecting auspicious days each year (Dragon's three days, Horse's five days, Pheasant's seven days, Dog's nine days, and Jiazi/Gengshen days) to construct altars for offerings. Each dawn, observe purification with focused mind—recite the divine incantations ten thousand times to master this method.

This scripture expounds the divine incantations and sacred seals transmitted by the Northern Emperor (Beiji Ziwei Dadi, a paramount Daoist deity) along with their formidable powers and methods of application. The Northern Emperor instructs that when practitioners engage in incense-burning cultivation amidst worldly affairs, they should recite the mantras in hushed tones rather than loud invocations that might disturb the divine presence, while simultaneously avoiding locations tainted by the impure qi of birth and death. Recitation of this scripture requires strict observance of ritual taboos.

The Fengdu Divine Seal (a Daoist ritual seal for subduing malevolent forces) constitutes an essential method for attaining immortality. Positioned across the twelve directions of the lower yuan world (the nether realm within Daoist cosmology's three realms), it suppresses calamities associated with the twelve months and twelve earthly branches of the temporal cycle. Should a nation implement these cultivation methods, peace would prevail throughout the land with all regions submitting to its virtue. When states suffer warfare or disasters, causing distress among rulers and ministers, they should establish a Qiyuan Altar (a ceremonial platform for zhaijiao rituals) and suspend the divine seal according to the twelve temporal branches, maintaining morning and evening incense offerings.

At such times, the Northern Emperor's retinue of perfected lords and divine generals will manifest as mighty deities or fierce commanders to assist the nation in quelling conflicts and disasters, ensuring the cessation of warfare and establishment of national stability. The seal's power purifies and blesses all people.

The Northern Emperor particularly emphasizes that when lower realm beings practice these methods, failure to observe ritual protocols (keyi), neglect of scripture study, absence of talismanic seals, incorrect hand mudras, or distracted recitation will render the practice ineffective. The wondrous Dao of the immortals values diligent cultivation and daily perseverance. Through steadfast practice, deities will recognize the practitioner's sincerity, absolve past transgressions, remove obstacles to cultivation, ultimately connecting heavenly wisdom with earthly relationships while enabling the summoning of divine guardians when needed. Through continuous ceremonial offerings, the sacred perfected will naturally respond, granting healing and exorcism according to one's will until ultimate Dao-fruition is achieved.

Finally, the Northern Emperor transmits these divine incantations and seals to three hundred thousand mighty divine kings and various perfected beings of sublime practice (advanced cultivators), proclaiming that all earthbound spirits upon hearing them will submit, diseases will be cured, and wronged souls will receive deliverance. This scripture, alternatively titled The Wondrous Scripture of the Fengdu Divine Seal Great Emperor, harmonizes heaven and earth, transcends kalpic disasters, prolongs life and rescues from peril. The Northern Emperor exhorts sincere practitioners to cultivate these methods with utmost dedication.

At that time, the Celestial Venerable of Primordial Beginning (the supreme deity in Daoism) sat upon his magnificent jade throne formed from the coalescence of the Three Qi (Jing-Qi, Shen-Qi, and Yuan-Qi) within the Three Primes Palace of the Nine Pure Mysterious Realms, surrounded by lush groves of immortal trees. A grand assembly of divine beings had gathered, including the Supreme Lord of the Dao, the Most High Lord Lao, the Nine August Sovereigns of Perfection, the Great Sages of Soaring Heaven, the Perfected of Wondrous Practice, along with the Four Directors and Five Thearchs, celestial dragons, divine spirits, and countless other immortal hosts. They arrived in divine chariots of five-colored jade and eight-scenic gemmed carriages, bearing mystical emerald scepters and flying cloud canopies, while the air resonated with lion roars and crane cries. The assembled immortals burned incense, scattered celestial flowers, chanted scriptures, and paid homage to the Celestial Venerable.

The Celestial Venerable was examining the celestial registers (Daoist records documenting merits and faults) that recorded the good and evil deeds of all beings, preparing to deliver suffering souls. At this moment, the Three Primes Upper Palace radiated brilliant light that illuminated the entire cosmic void, its radiance reaching even the Purple Tenuity Star Palace (the celestial pivot) to shine upon the ten directions, penetrating down to the deepest Ninefold Nether Prisons (Daoism's lowest hell realms). Within this luminosity, the karmic consequences of all beings became clearly visible, and every corner of the hell realms was illuminated.

The Celestial Venerable Primordial Beginning and the assembled immortals expounded the profound mysteries of the Great Dao to instruct celestial and human beings. They recorded meritorious deeds, inscribing the names of virtuous individuals on the Yellow Registers (golden tablets and jade books recording the names of those destined for longevity). Simultaneously, all beings in the hell realms witnessed the Ten Directions Saviors of Suffering (Celestial Venerables specialized in delivering deceased souls) descending into the Ninefold Nether regions to prepare for soul deliverance. The Celestial Venerable commanded the Northern Thearch (Fengdu Great Emperor who governs hell), the Three Officials (Heavenly Official, Earthly Official, and Water Official), and all underworld officials including the Five Thearch Examiners, Destiny-Scrutinizing Youths, Directors of Fate, Registrars of Life, along with Earthly Sovereigns, mountain deity officials from the Five Peaks, punitive spirit soldiers, and ox-headed jailers—all gathered in the Ninefold Nether Prisons to receive these sacred teachings.

At this, Fengdu's Northern Thearch and all underworld officials were struck with awe, thinking: "We sinful underworld officials who have long governed these dark realms have dwelled in perpetual darkness for countless eons, never before witnessing such divine radiance. Why today do we suddenly receive the glorious illumination from the sacred ones above?" Though filled with questions, they dared not speak aloud. Meanwhile in the Universal Torment Hell, those sinners recorded in the Black Registers (records of evil deeds) remained under guard by ox-headed jailers.

This scripture describes the Northern Emperor (a deity governing the underworld) recounting to the Celestial Venerable of Primordial Beginning the various torments suffered in the hell realms. The Northern Emperor laments having presided over the netherworld Fengdu (the Daoist underworld) for countless eons, witnessing firsthand the excruciating punishments inflicted upon sinners.

He details the horrors of the eight major hells: In the Eastern Wind-and-Thunder Hell, sinners are pierced by black gales, lightning strikes, and flying spears; the Southern Blazing Fire Hell burns offenders until their flesh chars and cracks; the Western Diamond Hell crushes bones with golden hammers and iron rods; the Northern Frozen Abyss Hell submerges victims in icy venom that splits their internal organs; the Central Torture Hell impales sinners on iron tridents before flinging them onto mountains of blades and forests of swords; the Southeast Bronze Pillar Hell forces the damned to embrace red-hot metal columns until their skin melts; the Southwest Dismemberment Hell hangs victims upside-down for slow slicing; while the Northwest Chariot Hell tears bodies apart with five-horse quartering.

Most remarkably, when all sinners were driven onto the mountain of blades, their bodies were shredded by the weapons—except for one man who walked unscathed, his path transforming swords and knives into blooming lotuses. This miraculous sight shocked the Northern Emperor into immediate prostration before the Primordial Celestial Venerable.

Through these graphic depictions of infernal suffering, the text reveals Daoist cosmology's vision of karmic retribution while simultaneously suggesting that enlightened adepts transcend such torments. The symbolic transformation of blades into lotuses represents the supreme Dao's power to dissolve all violence—a metaphor for spiritual liberation through cultivation.

This scripture depicts the various torments suffered by sinners in hell and their process of attaining salvation through repentance.

In the hell realms, sinners are placed upon fiery wheels studded with razor blades that ceaselessly slice their limbs while flames scorch their bodies to charred ruin, subjecting them to unending agony day and night. In the northeast stands a boiling cauldron where sinners are impaled with iron forks and stewed until their limbs fester with pus, emitting foul odors amidst unbearable suffering.

Yet some sinners walk unscathed across mountains of blades and forests of swords, their feet treading upon blossoming lotuses where the weapons transform, their dignified countenances remaining unharmed. This occurs through the compassionate salvation of the Celestial Worthy (Tianzun, Daoism's supreme deity). When beings in the Ninefold Netherworld hear the Northern Emperor (Beidi, the Great Emperor of the North Star) interceding for their pardon, remorse awakens in their hearts, and their penitent wails shake the celestial realms.

The Ten Directions' Salvation Worthy (Shifang Jiuku Tianzun, deities specialized in delivering beings from suffering) universally liberate all beings through great compassion, employing divine powers to make these sinners close their eyes in contemplation. In an instant, they comprehend their accumulated transgressions: some committed regicide or patricide, showing filial impiety; others slandered Daoist truth; some harmed siblings or plotted against teachers; others engaged in incest with relatives; some committed murder and robbery; many slaughtered living creatures; the strong bullied the weak; some defiled the Three Treasures (Dao, scriptures, and masters); others disparaged Daoist priests; many harbored jealousy; some sowed discord; others performed sacrificial killings—whether conceived in thought, uttered in speech, enacted personally or instigated in others, all karmic debts accumulated through countless lifetimes manifest clearly at this moment.

Finally, the Celestial Worthy admonishes the assembly to listen carefully: though these sinners endure kalpas of suffering spanning eons, sincere repentance can still bring liberation. The scripture emphasizes the law of karmic retribution while demonstrating Daoism's doctrinal compassion in delivering salvation.

In ancient times, there were those who disregarded the teachings of Daoist scriptures, indulging solely in wicked deeds until their accumulated sins entangled them completely. When their transgressions reached their limit, their names were recorded in the Black Registers (the underworld ledger of sins). After death, they would fall into the Nine Dark Hells (the deepest realms of Daoist purgatory), suffering in the three torturous paths of the Blood Pool, Sea of Flames, and Mountain of Blades, with no hope of liberation.

Yet among them was one who, during his lifetime, had conducted the Great Ritual of the Nine Dark Hells (a grand ceremony to liberate lost souls) and had received the Golden Register and White Slips (jade tablets inscribed with immortal offices) along with the Nine Perfect Precepts (nine cultivation disciplines). His name was already recorded in the Jade Books of the Golden Ranks in the celestial realm. Due to his profound merit, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) extended divine power to save him. Now, to publicly proclaim these prohibitions and sever the roots of evil, enabling all suffering beings to attain liberation.

Upon hearing this, the Northern Emperor (the Great Emperor of the North Star, ruler of the underworld) rejoiced greatly. Gazing upon the countenance of the Celestial Worthy, he offered a hymn of praise: "O Great Celestial Worthy of Primordial Beginning, you are like a compassionate father and mother to all beings. Your divine light illuminates the Purple Tenuity Palace (the abode of the Northern Emperor) and shines upon the Nine Dark Hells. The towering Hells of Frozen Ice and the scorching Sea of Flames alike are bathed in your Dharma rain. With perfect wisdom, you relieve the suffering of beings, liberating lost souls from eternal darkness. We bow before you in reverence."

At that moment, celestial music filled the heavens, and fragrant blossoms and jeweled canopies adorned the void. The Celestial Worthy of Primordial Beginning continued to address the assembly: "Listen with tranquil hearts, for I shall expound upon the merits of the Nine Perfect Precepts and the Golden Register with White Slips. These precepts possess inconceivable power to alleviate suffering, and all divine beings receive them with reverence."

The Nine Perfect Precepts proclaimed by the Celestial Worthy are:

1. Honor and serve one’s parents with filial piety.

2. Be loyal and devoted to one’s sovereign.

3. Abstain from killing and cultivate compassion to save all beings.

4. Avoid licentiousness and uphold moral conduct.

5. Refrain from theft and act with righteous courage.

6. Do not harbor wrath or oppress others.

7. Eschew deceit and never harm the virtuous.

8. Abandon arrogance and sincerely uphold the truth.

9. Maintain single-minded adherence to the precepts, free from distraction.

These nine perfect precepts, together with the Yellow Register and White Slips (talismanic documents for liberating the deceased) and the True Talismans for Alleviating Suffering (divine charms for salvation), form the gateway to liberation. The decrees of the Celestial Worthy of Primordial Beginning extend throughout the ten directions, announced to the Three Officials (the Great Emperors of Heaven, Earth, and Water), the Nine Bureaus (the nine departments of the underworld), the One Hundred and Twenty Offices (various underworld divisions), and the Five Emperors’ Examiners (divine beings who assess merits and faults).

This passage describes key elements of the Taoist exorcism ritual dedicated to the Northern Emperor (Beiji Ziwei Dadi). The ceremony involves deities from the Nine Nether Hells—including the Giant Celestial Warriors, Divine Soldiers of Judgment, and the Registrars of Fate—along with underworld generals like the Ox-Head Jailers and the Great Demons of the Three Realms, all participating in the salvation of lost souls. Through the meritorious power of the Nine Perfect Precepts, these souls can be liberated from hell's torments, cleansed of sins, and released from karmic grievances, ultimately ascending to paradise.

The ritual employs Golden Register White Slips (Taoist salvation documents) and Longevity Spirit Talismans (empowered fu charms). These documents are delivered to the Vermilion Fire Palace of the South (a sacred Taoist site for refining souls), where deities such as Lord Han, Sima, and the Director of Fate oversee the salvation process. The souls undergo purification in the Flowing Fire Courtyard of Vermilion Palace through alchemical transformations like "Jade Eyes Refine Substance" and "Yellow Blossoms Purify Form," ultimately attaining rebirth.

The Great Ultimate Perfected Being (Taiji Zhenren, a high-ranking immortal) emphasizes that practitioners of the Supreme Great Cavern Daoist methods (advanced cultivation techniques) and the Three Truth Essentials must understand the true form of Mount Fengdu (the Taoist underworld). Otherwise, the souls of their ancestors for seven generations cannot be properly liberated. The text mentions the "Six Heavens Policy Document"—a demon-subduing text where names of the deceased are inscribed in cinnabar-black ink and burned in fierce flames—to break underworld bonds. This prompts the Three Officials (the Celestial, Earthly, and Water Officials) to grant amnesty, allowing souls to ascend to the Hall of Blessings.

The scripture also records the "Hell-Piercing True Divine Incantation," a secret mantra that helps souls break free from hell's constraints. The chant depicts sacred visions: golden light shattering the darkness, the Flower Pool (a celestial pond) flowing with true fragrance, and lotus canopies drifting on clouds—ultimately guiding souls to roam freely in paradise. Practitioners who wear these mantras or place them in their dwellings can ward off evil, disperse malevolent ghosts, and clear the pathways of the netherworld.

This scripture records two important divine incantations and cultivation methods transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). It primarily explains how to liberate departed souls and resolve calamities through reciting sacred mantras and observing precepts.

The text begins by stating that the secret incantations personally transmitted by the Celestial Worthy possess miraculous power. If recited with sincere devotion, they can cause the gates of hell to open automatically, chains to fall away naturally, judgments in the Nine Nether Hells (the deepest realms of the Daoist underworld) to be suspended, and the wheel of Six Paths of Reincarnation to cease turning. Suffering souls are thus liberated, ancestral spirits receive salvation, and the entire Fengdu (the Daoist capital of the underworld) can be purified and ascend to heaven.

The scripture then records the contents of two divine incantations. The first is the "Fengdu Ascension Mantra," which describes the scene of layered Vajra Mountains in Fengdu's hell realms. Through the infinite radiance of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), the fiery pools of hell's afflictions are illuminated and dissolved, allowing ancestral souls of seven generations to follow fragrant cloud banners and ride blue lotus flowers into the realm of divine eternal bliss. The Celestial Worthy declares that any hell-bound soul hearing the name of this mantra will naturally attain joy and ascend to heaven.

The text further describes the true form of Mount Fengdu and teaches cultivation methods: Those who uphold the Golden Register (important Daoist scriptures) and White Slips (records of merits and faults), observe the Nine Perfect Precepts (nine pure commandments), and wear the Longevity Talisman and Salvation Talisman can eliminate grave sins from the Nine Nether Hells, with their names recorded in the Nine Palaces (celestial realms). They will then receive protection from accompanying deities including the Boy Who Inspects Destiny, the Guardian Deities of Precepts, the Five Thearchs' Direct Talismans, and the Six Palaces' Attendant Officials.

The Celestial Worthy further explains that whether facing national disasters like war and plague, or personal dangers from wild beasts, shipwrecks, warfare, wrongful imprisonment, or evil hauntings—sincere recitation of these mantras and talismans can resolve all misfortunes. It particularly emphasizes that when someone destined for the Nine Nether Hells passes away, family and disciples should perform the Great Nine Nether Purification Ritual (Jiuyou Dazhai) and uphold the Nine Perfect Precepts. This transfers the deceased's name from the Black Register (records of sins) to the White Slips (records of merits), granting immediate liberation and ascension through the Heavenly Gate.

These cultivation methods benefit not only individuals but also national stability. If rulers, consorts, nobility, and common people alike practice the Great Nine Nether Purification and uphold the Nine Perfect Precepts, they can pacify warfare, dispel epidemics, and restore peace to the nation.

This scripture conveys the teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of Daoism's supreme deities) regarding spiritual practice and karmic retribution. Practitioners who adhere to the precepts of the Golden Register (Jinlu, an important Daoist scripture) and maintain the longevity talismans (protective charms) will receive immeasurable blessings. However, those who harbor slanderous thoughts or show disrespect will have their grave offenses recorded in the Black Registers (infernal records of misdeeds), condemning them after death to the Nine Nether Hells (Daoism's deepest hell realms) for endless suffering.

The text meticulously describes various karmic consequences: Those who initially accept the teachings but later recant will be reported by the Observant Lads (divine beings recording good and evil deeds) to the Three Officials (celestial rulers of heaven, earth, and water), their names erased from the Golden Tablets (immortal registers of virtuous deeds). Some may suffer from incurable diseases and social ostracization in their current life; others will encounter sudden disasters, violate imperial laws, or face calamities of war, fire, and flood. Family discord and endless disputes also arise from abandoning the true Dao.

After hearing these teachings, both the Northern Emperor (the Purple Subtle Emperor of the North Pole, ruler of the underworld) and the condemned souls in the Nine Nether realms awakened virtuous thoughts, causing their sufferings to dissipate. The scripture depicts miraculous transformations: infernal registers burned away, volcanic fires extinguished, bitter waters became still, while flames and embers turned to sweet dew and torture instruments transformed into lotuses. Finally, all spirits joined in hymns of praise, taking refuge in the Celestial Worthy of Primordial Beginning. They proclaimed how the sacred talismans could liberate suffering souls, how the wondrous precepts could enlighten beings, and how practitioners might ride clouds to audience with the Jade Emperor (Yu Huang) and join the ranks of immortal adepts.

Through contrasting depictions of karmic rewards and punishments, this passage emphasizes the vital importance of precept observance in spiritual cultivation. It embodies the Daoist principle that "a single virtuous thought can empty the hell realms," demonstrating the transformative power of sincere practice.

The Supreme Primordial Heavenly Worthy (the highest deity in Daoism) sat upon the Nine-Dragon Throne in the Purple Tenuity Palace. It was the fifteenth day of the Spring Long-Fasting Month, when the starlight shone with crystalline clarity. Countless celestial deities, earthly immortals, male and female perfected beings, and the Nine Palaces transcendents all knelt reverently before the sacred assembly, gazing upon the holy countenance of the Heavenly Worthy.

In silent contemplation with closed eyes, the Heavenly Worthy compassionately observed the deluded mortal beings drowning in wicked karma, suffering through the cycles of life and death. Sensing this divine concern, the Great Emperor of Mysterious Heaven of the North (commonly called the Northern Emperor, sovereign of subduing demons) led his celestial troops and divine generals from the summit of Northern Mysterious Mound Mountain, riding upon clouds to arrive. After offering devout obeisance, he addressed the assembly: "We give thanks for the Heavenly Worthy's compassionate salvation that brings harmony between heaven and earth, causing demons and malevolent spirits to retreat. Yet human realms still suffer cold and hunger—we humbly beseech the Heavenly Worthy to reveal methods of deliverance."

The Heavenly Worthy replied: "To establish equality among living beings, one must understand that all things between heaven and earth are born from the Dao through Wuwei (non-action). The length of human destiny and opportunities for attaining the Dao are recorded in the Southern Chang Palace (which governs longevity). For dispelling calamities and seeking blessings, one must petition the Star Lords of the Northern Dipper. The examination of good and evil deeds falls to the Three Officials (Heavenly Official, Earthly Official, and Water Official), while wealth and honor relate to the Five Dragons and Nine Saints (deities governing prosperity). Now I shall transmit the profound mystery of the nine divine dragons:"

"These nine dragons can protect official success, bring abundant harvests, and dissolve disasters. Formless and imageless, they arise according to the Dao, serving as both protectors of the Heavenly Emperor and guardians of human fortune." The Heavenly Worthy admonished the assembly: "Whether for nations..."

This scripture expounds methods for dispelling calamities and seeking blessings through venerating the Five Directional Dragon Kings. When encountering barren lands, poor harvests, poverty, or career obstacles, one may establish an altar to worship the Northern Celestial Emperor (Beidi) and the Five Directional Dragon Kings.

The specific practice involves first setting up divine images, arranging the Three Officials' (Heavenly Official, Earthly Official, Water Official) sacred positions, and constructing a Nine Dragons altar. Offer incense and pay respects three times daily—morning, noon, and evening—while chanting the names of the Nine Dragons to summon the Five Directional Dragon Kings. Simultaneously, practitioners must devoutly visualize the Northern Pole Celestial Talisman. Through this, the Dragon Kings will descend to receive devotees' petitions, commanding the earth deities of all directions to bestow blessings, making treasures manifest and the land prosperous. With sincere devotion, blessings will swiftly manifest.

The text then details the origins and functions of each Dragon King:

The Azure Dragon of the East embodies the essence of the seven eastern constellations (Jiao, Kang, etc.), dwelling in the Palace of Azure Splendor. It manifests as the Xiuji Dragon King and Shenlin Dragon King, governing azure treasures and garments. Those suffering poverty, exile, or career stagnation may establish an altar for three days and nights or seven days and nights to summon eastern azure treasures and official promotions while dispelling wood-element calamities.

The Crimson Dragon of the South coalesces from the seven southern constellations (Jing, Gui, etc.), residing in the Palace of Eternal Life. It appears as the Duoshan Dragon King and Hualiu Dragon King, presiding over crimson treasures. When facing career obstacles or difficulty accumulating wealth, veneration can summon southern crimson treasures while averting fire-related disasters and disputes.

The White Dragon of the West originates from the seven western constellations (Kui, Lou, etc.), abiding in the Palace of White Clouds. It takes form as the Gan'en Dragon King and Shanran Dragon King, overseeing white treasures and garments. For unrealized ambitions or obscured reputation... (Subsequent content regarding the Black and Yellow Dragons follows similarly)

All such rituals require maintaining purification fasts and devout supplications. The Dragon Kings will then descend to bestow blessings, assisting devotees in dispelling misfortunes and attaining wealth, honor, and tranquility.

This scripture describes methods for dispelling misfortunes and seeking blessings through offerings to the Five Directional Dragon Kings (Daoist deities governing the celestial realms of the five directions).

For those experiencing career stagnation or obstacles in public and private affairs, one may establish an altar to burn incense and present water offerings. This summons white treasures and white garments from the Western Limitless Realm, bringing official promotions while eliminating losses and curse-induced disasters. It also ensures bountiful harvests, mental tranquility, smooth resolution of public and private matters, and the dual attainment of blessings and prosperity.

The Black Dragon embodies the essence of the Northern Seven Constellations (Dou, Niu and other stellar mansions from Daoist astrology), descending to earth to protect the nation. Within the Palace of Great Yin, it manifests as the Waveflow Dragon King and Contemplation Dragon King, governing black treasures and garments while overseeing maritime transport. Those whose life aspirations remain unfulfilled may establish an altar to venerate the Northern Limitless Realm, thereby obtaining black treasures and garments that eliminate flood disasters and shipwrecks while enriching the land.

The Yellow Dragon, essence of the Central Seven Constellations, transforms within the Heaven of Exalted Sovereign as the Palace Dragon King. It commands yellow treasures and the jeweled stores of the five directions, providing clothing, food, and official salaries for the people. Seekers of prosperity should establish altars to venerate the Palace of the Central Earth Emperor, thereby gaining access to subterranean yellow jewels that bring career success while dispelling ailments of the five viscera and misfortunes caused by baleful stars.

The scripture states these Five Directional Dragon Kings excel at stabilizing nations, while the Nine Divine Dragons skillfully guard treasures. Should the land suffer poor harvests and famine, establishing a Nine Dragons ritual space for scripture recitation and practice will cause celestial dew to descend, feeding the hungry and accelerating crop growth to relieve scarcity. Presenting offerings of jasper, gold, ivory and other treasures to the Dragon Kings can pacify national calamities and restore agricultural abundance.

This scripture explains methods for dispelling misfortune and seeking blessings through offerings to the Nine Dragons (Jiulong) and performing specific rituals.

On the designated Sanyuan Days (important Daoist festivals), one must inscribe the names of the Nine Dragons and drive them into the earth to a depth of one chi and two cun according to the Five Directions (Wufang) to pacify and anchor the divine dragons. After seven days of offering incense and flowers, the Dragon King of the Li Palace and the Great General of the Northern Emperor (Beidi) will arrive at the Vermilion Brilliance Palace (Zhu Ming Gong). They will open the treasure vault to retrieve seven precious ritual implements, then proceed to the Left Valley of Mount Yang to obtain the Five Grains (Wugu), aiding the state in relieving the people and ensuring bountiful harvests while dispelling sorrow.

For those whose fate is afflicted by malevolent stars or inauspicious astrological periods—marked by scarcity, misfortune, or persistent difficulties—an altar should be erected on the 26th day of each month. Offer the True Form Chart of the Nine Dragons (Jiulong Zhenxing Tu), burn incense, present pure water, and wear the Nine Dragons Talisman (Jiulong Fulu) alongside the Great Register of the Five Dragons (Wulong Dalu). Through sincere cultivation, one may summon the dragon deities' protection, ensuring that all household wishes are fulfilled.

Officials seeking promotion, wealth, or deliverance from calamity should inscribe the names of the Nine Dragons on ivory on an auspicious day, enclose them in a five-colored pouch, and place it in their bedchamber. When offering rare flowers, fruits, and pure water at fortunate hours, the Dragon Kings will manifest their aid.

The scripture also mentions two types of malevolent spirits: the Five Emptiness Demons (Wuxu Gui) and the Six Drain Demons (Liuhao Gui), which cause financial loss and misfortune. By devoutly reciting the Nine Dragons Scripture (Jiulong Jing), making offerings, and wearing the true talismans, these demons are rendered powerless and may even assist in accumulating blessings.

Finally, it is revealed that the Five Dragons and Nine Saints (referring to the Five Directional Dragon Kings and nine divine beings) stabilize heaven and earth. The Dragon Kings possess transcendent powers, with lifespans reaching ten thousand years. Whether for Daoist practitioners, state ministers, or military campaigns, divine dragon assistance ensures victory. These dragons are transformations of primordial Qi (Xiantian Qi), endowed with extraordinary spiritual potency.

All things in heaven and earth come into being and operate through the power of the Dao's principles. The Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) instructed the Northern Emperor (the Great Emperor of the North Star, Purple Subtlety, the deity governing demon-subduing):

Among all sacred physical beings in the world, none surpass the dragon. They command wind and rain, summon clouds and mist, and even shake heaven and earth. Dragons excel at guarding treasures, spitting forth jade and precious pearls to bestow upon humanity. They protect interlinked treasure pearls, amass moon-like luminous pearls in rivers, lakes, and caves, while the priceless pearls of the Dragon Palace are marvels beyond description. These treasures can safeguard homes and nations.

Should anyone recite and practice according to this Northern Emperor's Nine Dragons Sublime Scripture, when the people suffer from illness or hardship, they will be healed. Gold, silver, and treasures will spontaneously appear, the eight sufferings (a Buddhist concept referring to fundamental human pains such as birth, aging, sickness, and death) will be eradicated, all virtuous connections will harmoniously gather, the Dharma's voice will spread far and wide, blessings will be bestowed upon all, joy will fill every land, and ultimately, the state of Wuwei (non-action, the highest Daoist attainment) will be realized.

The Celestial Worthy emphasized: If people in the Lower Epoch (a period of worldly decline in Daoist cosmology) dwell in inauspicious homes plagued by misfortune and illness, they may establish a Five Dragons Altar (a ritual platform dedicated to the dragon deities of the five directions) and recite the scripture thrice daily—morning, noon, and evening. Then, immortal officials will descend, accompanied by the Eight Trigram Deities (divine forces representing the eight directions), the Virtuous Star Lord of the Moon (a deity presiding over auspiciousness), the Six Harmonies Deity (a divinity governing harmony), and the Dragon Kings of the Five Directions. They will enter the household to dispel wasteful dissipation, expel evil influences, pacify the home, bless descendants, attract official rank and salary, draw treasures into the household, and ensure peace, harmony, and endless prosperity for generations.

The Celestial Worthy further declared: The Nine Dragons True Talisman is especially beneficial for official careers and wealth, granting prosperity and fulfillment of all wishes. Wearing this talisman shields one from all calamities, earning reverence and favor from officials and commoners alike. This talisman commands the service of nine dragon deities, twelve jade maidens, eighty-six thousand armored divine generals, six divine youths, and the Northern Emperor’s great generals, who frequently come to protect. It averts heavenly disasters, resolves earthly misfortunes, and fulfills all requests. However, it must not be casually transmitted to those without genuine faith.

Finally, the assembled immortals praised in unison:

The dragon’s transformations leave no trace,

Yet manifest their signs within the Dao’s law.

Soaring through the nine heavens above,

They dwell in the six-tiered immortal palaces,

Inviting exalted sages and the Su Ling (the practitioner’s original spirit)

To join the sacred altar.

In the tranquil space of the Dao’s assembly,

Ethereal hymns resound through the great void.

The body perceives utmost stillness,

The mind attains subtle clarity through fasting.

The dragon’s roar shakes celestial palaces,

The phoenix’s cry echoes beyond the clouds.

The divine melody leaves no lingering echo,

All sounds scatter with the wind.

Who can fathom this scripture’s true meaning?

With sincere recitation of the Su Ling’s hymn,

One escapes the three wretched paths (hell, hungry ghosts, and beasts),

Transcends the ninefold abyss of suffering.

Devoutly bow before the Great Void,

And blessings ascend to the highest heavens.

The Nine Dragons’ radiant pearls shine in mutual splendor,

As the sun and moon—the two luminaries (symbolizing Yin and Yang)—

Emit their true light,

While auspicious clouds take flight.

This scripture recounts the Supreme Primordial Heavenly Venerable's transmission of an essential method to the Northern Emperor (the Great Emperor of the Purple Tenuity in the North). The Heavenly Venerable declared this Scripture of the Nine Dragons' Marvelous Teachings to be extraordinarily precious, not to be casually transmitted to ordinary people. If a household reverently enshrines this scripture, it will attract priceless treasures and luminous pearls. The Heavenly Venerable admonished cultivators to contemplate with sincere hearts, widely cultivate the Great Dao (Da Dao), and guide those who have lost their way. When their virtuous merit (De) is perfected, they will ascend to the formless, imageless realm.

Accomplished practitioners will attain profound virtue (De) and be reborn in the Southern Upper Palace (a Daoist celestial paradise), far removed from disturbances by evil spirits and heterodox paths. They will hear exquisite celestial music, tread upon five-colored auspicious clouds, taste the sweet dew (Ganlu) of the immortal realms, and obtain limitless supernatural transformations (Shen Tong). When the assembled immortals present at this Dharma assembly heard the Scripture of the Nine Dragons' Marvelous Teachings and learned about the origins of the Five Directional Dragon Kings (guardian dragons of east, south, west, north and center), they were filled with joy.

The scripture further describes auspicious signs arising from this practice: the seven treasures (gold, silver, lapis lazuli, etc.) manifesting across all realms, people no longer suffering hunger, heaven and earth becoming pure and tranquil without demonic disturbances, and abundant harvests of the five grains. Finally, the host of immortals paid reverent homage, vowing to preserve and propagate this sacred scripture.

This scripture records the exorcistic incantations and sacred talismans (fulu) transmitted by the Northern Emperor (a revered Daoist deity governing underworld affairs), specifically designed to dispel evil influences and protect common people. The main content is divided into several sections:

It first describes how during times of frequent calamities in the human realm, various ghosts and malevolent spirits cause disturbances, harming people's lives. Out of compassion, the Celestial Venerable of Primordial Beginning (Taishang Yuanshi Tianzun) transmitted this set of mystical incantations and talismanic arts. These evil entities sometimes possess bamboo, trees, water or stones to harm humans, transform into shadowy demons, spread plagues and poisonous qi, or even influence battlefields causing innocent casualties.

The Northern Emperor elaborates on the method of using these arts: one must create talismans on white silk to wear as personal protection, while maintaining devout worship. This practice can repel evil influences, secure victory in battle, ensure household peace, avert disasters, resolve grievances, and fulfill virtuous wishes. Receiving these talismans requires specific rituals—petitioning the Celestial Master (Tianshi) lineage and invoking the protection of the Northern Dipper deities.

The scripture particularly emphasizes that these talismans are perpetually guarded by sixteen divine generals and one hundred twenty incantation deities. They not only exorcise evil and cure illnesses to prolong life, but can also neutralize weapons on battlefields, preventing bloodshed. For those suffering chronic illnesses or demonic harassment, sincere acceptance and wearing of the "Great Talisman of the Luminous Mirror by the Imperial Lord of Supreme Subtlety" will dispel ghosts and eliminate all ailments.

Finally, it mentions these talismans are jointly protected by five Jade Maidens (Luminous Mirror, Life-Preserver, Fate-Controller, Yellow Purity, and Green-Waisted) who can erase names from the death register in the ledgers of life and death. The Lord of Calculations from the Eastern Dipper (deity governing lifespan) also blesses talisman recipients. The core teaching revolves around using specific talismanic rituals to invoke divine power for disaster relief and protective blessings.

This scripture depicts the divine scene where the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Northern Emperor (Beiji Ziwei Dadi) manifest their sacred power to deliver sentient beings.

The Star Lord of the Southern Dipper (Nan Dou), who governs lifespan, registers pious cultivators in the jade ledger for longevity extension. The Star Lord of the Western Dipper records blessings and emoluments, while the Northern Dipper erases death registers. The Supreme Subtlety Lord of the Central Dipper can dissolve calamities. Devotees of these stellar deities enjoy peaceful dwellings and prosperous lives, with malignant ghosts and baleful qi naturally dissipating. Those who violate celestial principles face confinement beneath the celestial mechanism of Kuigang (the heavenly and earthly forces of the Big Dipper), cast into the abyssal depths.

The Northern Emperor proclaims this dharma method descends to save humanity. When universal peace prevails, the merit will be complete. At this moment, the Celestial Worthy of Primordial Beginning observes from the mystical "City of Inconceivability" as the Northern Emperor spreads talismanic blessings (Fulu) to deliver the world, radiating boundless light illuminating all celestial realms. Even the deepest netherworld receives this radiance, allowing ignorant beings to form karmic connections with the Dao and return to their original purity.

With a gentle snap of his fingers, the Celestial Worthy emanates supreme treasure-light from his palm like a circular mirror, illuminating the lower realms until even the Three Evil Paths (hells, hungry ghosts, animal realms) and the Nine Nether Hells become luminous and pure. Torments in hell realms temporarily cease; afflictions like deafness and blindness vanish; even beasts develop compassion and cease harming each other. All beings can clearly behold the distant City of Inconceivability as if seeing their own palms. Those who witness this light shall ultimately reach the blessed land of longevity and enter the jeweled city of eternal bliss.

The scripture concludes by emphasizing all Celestial Worthies throughout time unite in this endeavor, while Dharma Kings of the ten directions (all Buddhas and Bodhisattvas) expound this supreme scripture. Whoever hears even one verse and resolves to practice it—whether man or woman in future lives—will find disasters and illnesses dare not approach wherever they go. Sincere recitation further eradicates the five poisons (greed, anger, delusion etc.), granting the wisdom of Perfected Persons (Zhenren): seeing through the illusory nature of the physical body, realizing suffering and joy are ultimately nondual, transcending attachments and aversions, and understanding all distinctions of size and hierarchy are fundamentally one—just as sunrise and sunset have no fixed direction, and birth-death transitions contain no substantial difference.

Someone asked: "Why must spiritual practice begin with receiving grace from Xu Huang (one of Daoism's supreme deities)?"

Beidi (the Great Emperor of the North Star, an important Daoist divinity) then expounded this profound sacred diagram (referring to the scripture), instructing devoted men and women of future generations: When facing adversity, if you diligently practice this method without negligence and wear the divine talisman I bestow, all calamities will dissolve. Most essential is maintaining a heart of sincere reverence in believing and practicing this scripture.

(This passage comes from the eighth volume of The Wondrous Scripture of Beidi's Demon-Subduing Divine Incantations as Spoken by the Supreme Primordial Celestial Worthy. It primarily describes Beidi's transmission of methods for dispelling disasters. The "wearing of talismans" represents a common Daoist apotropaic practice, where specific inscribed characters are believed to contain divine power. The injunction to "practice diligently without weariness" emphasizes the crucial importance of sustained cultivation.)

The Northern Black Emperor (one of the Five Thearchs of the Directions in Daoism, governing the north) summoned the divine assembly, addressing Marshal Tianpeng (chief commander of the Northern Dipper's seven stellar generals) and the Ninefold Primal Slaughter Child (demon-subduing protector deity) along with other divinities. Present were the numerous wrathful deities from the Three Pure Realms of Jade Clarity (Yuqing), Highest Clarity (Shangqing), and Supreme Clarity (Taiqing), the Six Ding and Six Jia guardian generals, the Perfected Ones of the Northern Dipper's seven stars, demon-expelling generals, dragon kings of the four seas, and mountain-river deities of the Five Peaks and Four Waterways. Also assembled were the Great Demon Kings of the Three Heavens, sword-wielding divine monarchs, twenty-four great deities who devour demons and ghosts, along with stellar deities of the sun, moon and stars, plus thirty million celestial troops under the Five Directional Thearchs.

The Black Emperor proclaimed: "I shall widely disseminate essential methods to relieve human suffering and eradicate the ailments and calamities afflicting all beings. Listen attentively." Hearing the Emperor's intention to expound wondrous teachings, all assembled deities rejoiced and paid reverent homage.

The Northern Thearch continued: "The secret methods of the Northern Palace have never been lightly transmitted, but witnessing the suffering of mortals below, I cannot remain unmoved. These Eight Character Numinous Talismans are supreme treasures from the higher realms, preserved through countless kalpas without disclosure. Seeing the profound misery in the human world, if no salvation is offered, sentient beings will remain forever trapped in the sea of suffering. Today I break precedent to transmit this treasure, hoping recipients will accumulate abundant merit. When disasters strike, practicing according to these methods can deliver beings from suffering."

Upon hearing the Emperor would reveal the Eight Character True Formula, all deities prostrated in full devotion, joyfully chanting praises: "The Sacred Emperor in compassion opens his golden mouth, transmitting wondrous methods to save beings below, causing all suffering to vanish." Wherever this dharma-sound reached, the deaf regained hearing and the mute recovered speech. That day, the six celestial palaces trembled, while demonic forces sensed the ominous portent as if darkness beheld sudden light.

The Northern Emperor finally admonished: "To all sincere seekers present—if you wish to cultivate these Eight Character Numinous Talismans, face northward and worship devoutly. I shall personally witness your sincerity."

The Northern Emperor (Beiji Ziwei Dadi, a principal deity in Daoism) transmitted eight talismanic characters imbued with spiritual power. For those with lower-origin afflictions (referring to individuals with yin-dominant destiny or waning fortune) suffering from abdominal illnesses, these characters may be written in ink, dissolved in water, and consumed while reciting divine incantations—using no more than three characters will suffice to dispel the ailment. For external bodily afflictions, one must meditate with focused intent on the divine power and inscribe the talismanic characters in ink directly on the affected area.

Those enduring hardship, prolonged harassment by malevolent spirits, or chronic illness may carry these eight sacred talismanic characters to dispel pathogenic influences, improve livelihood, and avert misfortune. For family discord or marital conflict, writing the eight characters on white silk during auspicious Liuri days (Daoist propitious dates) and wearing them while making sincere offerings will summon divine youths to secretly safeguard the wearer, resolving disputes and even revealing reconciliation methods through dreams.

When traveling across rivers or seas, through deep mountains and ancient forests, or during military campaigns, bathing in purification during the Hai (9–11 PM) or Zi (11 PM–1 AM) hours and wearing the eight characters inscribed on white silk ensures protection by divine dragons and assistance from the Wind Master, guaranteeing unimpeded passage and invincibility in battle. Farmers suffering consecutive poor harvests may wear these talismans to ensure abundant crops. If offerings of wine, food, and valuables are made during the solar term of Lixia (Beginning of Summer) with proper ritual gratitude, the talismans will additionally repel pests and invoke the blessings of the Earth God—their efficacy is truly wondrous.

Officials who carry this scripture and the eight sacred characters will govern with balanced authority and impartial judgment, ensuring smooth career advancement. Seekers of immortality and Daoist cultivation must burn incense in veneration of this scripture and recite the sacred text to overcome obstacles in practice and ultimately attain the Dao. The Northern Emperor emphasizes that these methods must be faithfully remembered and practiced.

Those who refine the Golden Elixir (Jindan) and retreat to mountain forests must receive this scripture and contemplate its profound principles. Without these eight characters of instruction (referring to "refining the elixir, concealing traces in mountain forests"), all cultivation efforts will be in vain.

The Northern Emperor (a revered Daoist deity who governs demon-subjugation) declared: Practitioners in the age of Dharma decline, even those who have attained the Dao, must make the following preparations before practicing my supreme method: First, cleanse themselves with ablutions, knock their teeth three times, and hold their breath three times before beginning to inscribe talismans (Fulu). Simultaneously, they must visualize the divine, silently recite incantations, and purify the space with incense smoke and sprinkled sacred water—only then will the spiritual efficacy manifest.

Regarding the method of venerating the True Lord: The Great Micro Emperor (a high-ranking Daoist divinity) once resided in the Nine Dragon Hall of the Mysterious Radiance Palace. The palace spontaneously manifested adornments of the seven treasures, with thrones crafted from crystal, jasper, lapis lazuli, and pearls—a sight of such solemn purity rarely seen in the mundane world. Countless attendants stood below, holding incense and flowers in sincere offering, while devotees from the ten directions gathered before the Emperor to listen to his wondrous teachings.

At this moment, the Emperor smiled and addressed the assembly: In the age of Dharma decline, people are deluded by all manner of ghosts and spirits, unable to distinguish good from evil, and calamities are beyond counting. You seekers of the Dao, refining yourselves and nurturing your true nature, must not only liberate yourselves but also save others. Maintain the purity of fasting and abstinence (Zhaijiao), contemplate the profound principles of the True Lord of the Northern Dipper, and thus you may deliver sentient beings, bringing peace to future generations and gradually dispelling present misfortunes. Such merit and blessings are immeasurable.

The Northern Emperor particularly emphasized: When performing rituals, practitioners should ideally choose the hours of Hai (9–11 PM) and Zi (11 PM–1 AM). Pay homage to the True Lords of the Seven Stars of the Northern Dipper, tread the Steps of Yu (a special Daoist walking method), face north while holding a sacred sword, and burn incense with single-minded focus, purity, and reverence—never with disrespect. After persisting in these offerings for a thousand days, the deities will personally manifest, perhaps taking the form of a beautiful maiden or a beggar. When encountering the divine, do not speak; simply bow in reverence and silently state your wishes. The deities will remain only briefly before suddenly vanishing. At this moment, send them off with sincere respect, then partake of the wine and water from the altar. Thereafter, the divine Qi (vital energy) will enter your heart-center (Dantian), and you will naturally receive heavenly wisdom, gaining foresight into future events—military movements, the rise and fall of nations. You will also receive the essence of the sun and moon, your body manifesting the harmonious interplay of water and fire. The deities may also appear as elders or youths in dreams, foretelling fortune or misfortune. Should you encounter malefic stellar influences, you may face unfulfilled aspirations, career obstacles, illness, mental unrest, or troubled dreams...

This scripture records the disaster-dispelling and blessing-invoking method transmitted by the Northern Emperor (a revered Daoist deity governing the north and subduing demons). The text states that when encountering nightmares, curses, or national turmoil, one can avoid calamities and prolong life by practicing this method.

The Northern Emperor specifically instructs: during times of war, rampant banditry, wild beast attacks, or armed conflicts in the mortal realm, performing rituals to worship the True Lords of the Northern Dipper (the Seven Stars of the Big Dipper, regarded in Daoism as deities governing human destiny) according to the scripture's requirements can pacify disasters within two to seven days. Those seeking immortality and longevity must particularly select auspicious days—specifically the "Dragon's three-day journey," "Horse's five-day rest," "Pheasant's seven-day flight," and "Dog's nine-day establishment" time periods—to perform the offerings. Then the True Lord of the Northern Emperor will descend, bestowing ten thousandfold blessings, enrolling practitioners in the immortal registry, and extending their lifespans.

For the ritual, white silk must be prepared while reverently announcing: "The humble subject [name] from [country] sincerely petitions the Supreme Primordial Sovereign (the highest Daoist deity), the Nine Heavens Elders (high-ranking celestial officials), the Immortal Capital Attendants, and the Nine Heaven Messengers to bear witness." Next, the Five Directional Thearchs (Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center) should be respectfully invited to descend to the altar, each riding their respective five-colored divine dragons. Through this, seekers of the Dao will attain the Dao, seekers of immortality will achieve immortality, and practitioners may even reverse aging.

Finally, one must burn incense and kneel in prayer, requesting the Five Directional True Qi (five quintessential energies representing heaven and earth) to enter one's body while summoning the Five Directional Dragon Kings for assistance. This grants divine power to command celestial troops in vanquishing evil forces and petition the Nine Heavens Elders to remove calamitous energies. After completing the ritual, practitioners open their wisdom, prevent the Nine Worms (parasites believed in Daoism to deplete vital energy) from arising within their bodies, and ultimately ascend to the immortal realms.

This scripture expounds on the secret demon-subduing methods transmitted by the Northern Emperor (a revered Daoist deity governing the north and vanquishing evil) and the beliefs surrounding the Big Dipper constellation. It contains two core teachings:

First is the correspondence between the Five Phases (Wuxing) and Five Virtues (Wude): Benevolence (Ren) aligns with Wood, represented by azure, capable of dispelling inauspicious forces; Righteousness (Yi) corresponds to Metal, manifesting as white, able to subdue myriad spirits; Propriety (Li) resonates with Fire, appearing as crimson, which dissolves calamities; Wisdom (Zhi) belongs to Water, embodied as black, driving away malign energies; and Trustworthiness (Xin) relates to Earth, symbolized by yellow, stabilizing all creation. Practitioners who sincerely venerate this Five Phases doctrine will find misfortunes kept at bay. Those who cultivate the specific stellar destiny corresponding to their birth chart may even prolong their lifespan by invoking its true name in emergencies.

The text then meticulously records the mysteries of the Big Dipper's seven stars (known in Daoism as the "Seven Primordial Star Lords"). Each possesses distinct attributes: governing domains, yin-yang (Yin-Yang) qualities, and secret true names. For instance, the first star, Greedy Wolf (Celestial Hero Star), belongs to yang, governs the hour of Zi (11pm-1am), and bears the true name "Gezi Lushenzi"; the second star, Giant Gate (Celestial Inner Star), embodies yin, rules the Chou (1-3am) or Hai (9-11pm) hours, and carries the name "Zhengzi Zhenwenzi". Such details are systematically recorded through the seventh star, Army Breaker (Celestial Pillar Star), each containing profound esoteric significance.

The Northern Emperor particularly emphasizes that these stellar true names are recorded in the precious registers of the River Chart (Hetu, an ancient mystical diagram), revealed only to sincere Dao cultivators. Even ordinary people may receive divine protection by reverently safeguarding these secret names.

Finally, through a dialogue between the Northern Emperor and the Perfected Person of Wondrous Practice, the text reveals the Big Dipper's role as a cosmic conduit between heaven and earth. Whether for cultivating immortality, harmonizing cosmic forces, marriage or official pursuits, even daily sustenance—all human affairs must be reported to the celestial court through these star lords. For dispelling misfortunes or exorcising corpse-demons (malevolent energies lingering after death in Daoist belief), the optimal method involves selecting auspicious hours (such as one's birth-hour day, six-harmony days, or Xu-Hai hours [7-11pm]), establishing a purified altar with white silk offerings. The mentioned "seven ancestors" refers to invoking blessings through seven generations of ancestral veneration.

This is a significant scripture concerning the Great Emperor of the North Star, Ziwei (also known as the Northern Emperor), who imparts demon-subduing divine incantations. The practitioner (referred to as "the humble disciple") first reverently invokes the protection of the Northern Dipper deities and other celestial beings, praying for national stability and bountiful harvests.

The Northern Emperor transmits two crucial incantations and cultivation methods. The first is the Northern Dipper (Beidou) incantation. During practice, one visualizes their eyes shining like lightning, capable of penetrating all things, thereby subduing all malevolent forces. After reciting the incantation, one imagines the seven stars of the Northern Dipper hovering overhead, with the "handle" of the dipper pointing forward.

The second method is more intricate: begin by tapping the teeth twenty-four times while silently reciting the incantation of the Heavenly Lord of Salvation from Suffering (Taiyi), praying for harmony among the five viscera and the consolidation of Jing (essence) and Shen (spirit), ultimately leading to ascension as an immortal. Next, visualize oneself standing in the grand hall of Fengdu (the Daoist underworld) and recite the divine incantation of Marshal Tianpeng (Heavenly Commander Tianpeng), tapping the teeth once with each phrase. It is said this practice renders one invulnerable to all calamities.

The Tianpeng incantation is exceptionally formidable, depicting Marshal Tianpeng leading a celestial army of 300,000 divine soldiers, wielding sacred instruments like the Emperor’s Bell and the mythical Kui Dragon, capable of devouring demons and annihilating evil. The incantation mentions divine generals under Tianpeng’s command, such as the Nine Merits Executioner and the Five Ding Officers, who possess immense power to dispel corpse pollution and eradicate ghosts.

The scripture concludes by emphasizing that ordinary practitioners of this method will attain peace and safety, while those who achieve the Dao (Way) may ascend as immortals. These incantations hold tremendous demon-subduing efficacy, capable of turning malevolent spirits into putrid blood, thereby widely delivering salvation to all beings.

The Northern Emperor (a revered Daoist deity governing the northern underworld) proclaimed: Practitioners in this world who sincerely recite my divine incantations should sit upright facing north between 1-3 AM (the Hour of the Ox). Begin by tapping the teeth thirty-six times, then calm the mind to visualize the divine presence while chanting: "To my left stands the Azure Dragon named Mengzhang (Jia-Yin position), to my right the White Tiger named Jianbing (Jia-Shen position). Above my head soars the Vermilion Bird Lingguang (Jia-Wu position), beneath my feet treads the Dark Warrior Zhiming (Jia-Zi position), while my spleen corresponds to Jizi residing in the central palace (Jia-Chen and Jia-Xu positions)." Next, visualize the Big Dipper and recite: "My eyes pierce all phenomena like heavenly vision, my gaze illuminates the eight directions like lightning, perceiving both form and essence—no malevolent force can withstand this power."

When the Northern Emperor skillfully transmitted this scripture, all celestial beings rejoiced and praised: "The mighty Northern Emperor reveals this treasure scripture to protect nations. Those who practice it shall see the earth bathed in radiance. This classic will deliver future beings, plant seeds of blessed karma, and guide lower realm practitioners to dissolve calamities and attain perfection. Countless immortal officials shall descend upon six qilin steeds to eradicate nine categories of corruption and purge hundreds of evil manifestations—protecting nations and people while aiding the distressed. Infernal demons dare not act recklessly, while celestial deities will descend with dust-fine divine power. Malign qi shall transform into pure vital energy; prolonged cultivation naturally leads to comprehending the Dao (the Way), ultimately reaching the formless supreme state."

The Northern Emperor emphasized: This scripture possesses sacred might—above it commands the six celestial palaces, below it governs the nine netherworlds. All spirits shall submit, all specters obey. Diligent recitation leads to the majestic True Dao.

Further explaining, the Northern Emperor stated: These scriptures share origins with divine incantations, just as constellations occupy fixed positions. The ten-volume text universally delivers all beings, serving as heaven-earth's moral framework and the foundation for national peace. Devotees wishing to transmit this method must first observe seven days of purification (Zhai), cleanse defilements, concentrate the spirit (Shen), and reverently petition. Only after receiving the Northern Emperor's dream manifestation and explicit permission may one practice or transmit it—never share it arbitrarily.

Finally, the Northern Emperor warned: Prospective transmitters must first establish an altar honoring the Seven Primes of the Dipper during specific hours (Hai and Zi), on designated days (Yin and Mao), and the harmonically aligned Wang-Chen day. Follow ritual procedures (Keyi), enter a purified chamber to light incense and vow, submit memorials to establish the Zhaijiao altar—first liberating divine soldiers and officers before formal transmission. The entire process demands strict ritual adherence and utmost prudence.

This scripture records the specific requirements and essential cultivation points when the Northern Emperor (a revered Daoist deity governing the underworld) transmitted the demon-subduing divine incantation.

First, it details the list of ritual items to prepare: forty-nine feet of blue-green silk, five-colored silks from the five directions (each five feet), forty feet of plain white silk, a knife, a clean mat, one stone and two pecks of rice, sixteen feet of blue cloth with red patterns, twelve feet of blue silk thread, medicinal decoctions, and offerings such as five kinds of fruits. It emphasizes that these items must be prepared strictly according to the rules. When transmitting the scripture and incantations, one must recite them personally, without omitting or simplifying the content. Three masters are required as witnesses, and a covenant must be established to ensure the secret methods are not leaked, stressing that they must not be passed on to unworthy individuals.

The Northern Emperor points out the common faults of worldly cultivators: they crave progress but forget to retreat and guard their original mind; though they seek the Dao, their hearts lack focus. If one does not diligently temper the body, ingest spiritual medicines, and practice the contemplation of the Six Perfections (a Buddhist term referring to six methods of cultivation), it will be difficult to attain immortality—even the earth deities will not acknowledge their cultivation achievements. However, if one sincerely prays and recites morning and evening, the celestial officials on duty will record their name in the immortal register, ultimately uniting them with the Dao.

The Northern Emperor particularly emphasizes several key points:

• When receiving the Daoist methods, the ritual must be complete, and sacrifices must be performed correctly.
• The transmission of incantations and scriptures must be verified character by character, and the origins of talismanic seals must be clearly understood.
• In times of disaster, one only needs to receive the Five Numinous Great Incantation and the Corpse-Warding Great Register (two exorcism techniques)—there is no need for the entire scripture.
• After receiving the scripture, one must not neglect the sacrificial rites.
• During offerings, special care must be taken because they involve the names of mighty divine kings.

Finally, the text warns cultivators to keep the incantations secret and not casually transmit them to ignorant people, or they will face punishment from divine soldiers. When reciting the incantations, one must face a specific direction (never turning one’s back to the Zi direction while facing the Wu direction). Upon hearing these transmission essentials, all present pledged to strictly follow the scripture’s requirements in their cultivation.

The Northern Black Emperor (one of the Five Thearchs of Daoism, sovereign of the north), known as Xuande Tianjun, resided at that time within the Ling Kingdom of the Abyssal Spring World. Seated atop the Divine Mound of Jade Ridge Mountain by the Still Waters, beneath the drooping branches of a lush tree, he gathered with his retinue, attendant youths, and the Mysterious Darkness Perfected Being (water deity of the north). Three times daily—at dawn, noon, and dusk—they devoutly offered incense, scattered blossoms, and lit radiant lamps, practicing purification rituals to extol the natural Dao. According to their capacities, they prepared complete offerings with utmost sincerity. For over a millennium they cultivated with such diligence; though their merit remained incomplete, they never retreated from their vows.

The Northern Emperor transmitted esoteric methods for protecting nations and delivering souls, establishing the profound liturgy (Zhaijiao) of Daoist ceremonial practice. These could pacify kingdoms and households while liberating beings in the underworld. He instructed future cultivators: "Those who practice according to these methods will assuredly realize the true Dao."

The Emperor particularly emphasized: "When cultivating my core teachings, you must erect an Altar of the Seven Primes (Big Dipper constellation), making abundant offerings to all deities of Fengdu (Daoist underworld) with silver spirit-money, purified water, exotic incenses, and five kinds of fruits. Entering the altar, burn incense and recite invocations to summon:

• The Thirty-Two Celestial Thearchs
• Perfected Immortals of the Ten Poles
• Jade Maidens
• The Three Realms' Elder (sovereign of heaven, earth, and water)
• The Ten Great Demon Kings
• The Eight Luminaries' Great Deities (guardians of the eight directions)
• Thirty-Six Grotto-Heaven Immortal Officials

These numinous beings each descend with their legions, including:

• Celestial envoys like Flying Dragon Riders and Marvelous Practice Perfected Ones
• Exalted deities such as the White Horse Chariot Lord and the Three Pure Ones (Sanqing)
• Thunder Ministry generals—Lightning Messengers and Celestial Warriors
• Martial deities including the Seven Primes Generals of the Dipper and Five Lakes Marshals
• Northern spectral commanders like the Three-Five Great General
• Dharma protectors under Marshal Tianpeng—Child-Slaying and Hook-Wielding Riders
• Underworld enforcers: Southern Dipper Ghost-Slaying Envoys and Northern Dipper Blazing Furnace Officers
• Sacred mountain and river deities (Five Peaks and Four Waterways), local earth gods, and various jade maidens

Each leads hundreds of millions of troops who descend in orderly ranks to receive offerings. The Northern Emperor revealed this method originated from the Five Qi Mysterious Heaven of the North Polar World—the supreme secret transmission from the Frozen Yin Solitary Abyss (ultimate northern yin realm).

This scripture describes the divine hierarchy and invocation rituals within the Daoist belief system of the Northern Emperor (Beiji Ziwei Dadi, the Great Emperor of the North Star). It is divided into three main sections:

The first section details the Taiyin Shuidi Jun (Lord of the Lunar Water Virtue), the northern deity governing water virtue, and his subordinate divine system. The Lord of Lunar Water Virtue is assisted by five spiritual lords, including the Mysterious Elder Black Emperor Spirit Lord who oversees the Qi of the five directions. They govern the realms of the North Pole, Mount Fengdu (the Daoist underworld), and other dark domains, commanding numerous deities such as the Five Dipper Star Lords (celestial deities of the five directions), the Nine Mandate Officers (nine underworld officials), and the Five Sacred Mountain Lords (mountain deities). They are also attended by guardian spirits of rivers, seas, hills, and mounds, leading countless ghost soldiers as their retinue. During Zhaijiao (Daoist purification rituals), the souls from the thirty-six layers of hell and ancestors from seven generations are summoned to attend.

The second section focuses on the Three Officials (Tian Guan, Di Guan, Shui Guan—Officers of Heaven, Earth, and Water) directly under the Northern Emperor's jurisdiction. These three deities oversee the registers of life and death. Within the Six Cavern Palaces of Mount Fengdu's underworld, there are 360,000 ghostly soldiers and officials who specialize in managing human illnesses and disasters. During rituals, these deities are invited to take their seats in the outer altar.

The final section enumerates thirty-six divine generals under the Northern Emperor's command, each with specific duties: for instance, the Water-Commanding Great General governs aquatic domains, the Ghost-Restraining Great General suppresses malevolent spirits, and the Soul-Summoning Great General oversees wandering souls. During ceremonies, these generals are invited to the central altar. Special mention is made of the Seven Star Lords of the Northern Dipper (key celestial deities in Daoism) and their retinue, including the Longevity Star Lord, the Jade Youth Who Slays Ghosts, and the Jade Maiden of Medicinal Texts, each responsible for distinct functions such as lifespan extension, exorcism, and healing arts.

This scripture describes the various divine generals under the command of the Northern Emperor (Beiji Ziwei Dadi, ruler of the Fengdu underworld) in Daoist tradition and their respective functions. It enumerates celestial officials within the Dipper Constellation system (Douzhong), including Demon-Subduing and Demon-Capturing Divine Kings, Calamity-Dispelling and Life-Extending Youths, Left and Right Generals and Mighty Warriors—eight divisions totaling 252 divine positions and 21,919,58 celestial soldiers. These deities descend during devotees' offering rituals to help eliminate national calamities.

Within the profound Fengdu methods transmitted by the Northern Emperor, there exists a ferocious Great Mighty Divine King (manifesting as a black-hued figure) capable of dispelling heavenly disasters and warding off weapon injuries. On battlefields, merely silently visualizing this Divine King, or persistently performing sacrificial rites (zhaijiao), reciting incantations, and employing talismanic seals (fulu) can break evil influences. The specific method involves: wearing black robes with red headgear while holding weapons like blades, halberds, or bows in ritual homage, visualizing the Divine King descending upon the altar—such petitions will surely receive responses.

The Northern Emperor emphasizes that when reciting summoning incantations, one must self-identify as "this minor servant." One must reverently invite celestial emperors, perfected beings within and beyond the altar, the Ten Polar Elders (Ten Directional Celestial Venerables), Vajra Divine Kings, Black Emperor Generals, and other Fengdu-system deities, along with the Dipper Constellation's seven stars and their subordinate generals. From the day of receiving these methods, practitioners establish a covenant with the Northern Emperor and the Three Officials (Heavenly, Earthly, and Water Celestial Venerables), committing to constant visualization of true Qi (zhenqi) through dual cultivation—internal self-refinement and external world-benefiting salvation. All rituals must strictly follow liturgical (keyi) protocols without arbitrary modifications.

The scripture concludes with specific petition texts: when nations face plagues or warfare, prepare medicinal soups and food offerings to beseech the Northern Capital Emperor (the Northern Emperor) to dispatch 300,000 divine troops alongside Six Jia Generals, Jade Youths and Maidens, and other deities to eliminate disasters and stabilize households and states. The terms "Yang Ninth" and "Hundred Sixth" referenced here are Daoist terminology denoting calamitous years within cyclical kalpic calculations.

This scripture presents the disaster-dispelling method transmitted by the Northern Emperor (the Great Emperor of the Purple Subtlety at the North Pole, a revered Daoist deity). It explains how each of the Seven Stars of the Northern Dipper (Beidou) corresponds to divine beings who can help resolve different misfortunes:

Each Beidou star has its associated deity: the Greedy Wolf Star (Tanlang) corresponds to the Venerable Lord of Yang Brightness, the Giant Gate Star (Jumen) to the Venerable Deity of Yin Essence, the Wealth Preserving Star (Lucun) to the Lord of True Humanity, the Literary Star (Wenqu) to the Lord of Mysterious Darkness, the Pure and Chaste Star (Lianzhen) to the Lord of Cinnabar Origin, the Martial Star (Wuqu) to the North Pole Lord, and the Army Breaker Star (Pojun) to the Lord of Heavenly Pass. When facing calamities or punitive misfortunes, one can pray to the corresponding stellar deity based on where the misfortune originates.

The scripture further reveals that the Northern Emperor dispatches perfected beings (zhenren) from the Dipper Constellation, along with celestial assistants like the Three Platforms (Santai) and Support Stars (Fubi), to descend to the human realm and rescue sentient beings. These divine envoys can eliminate deathly Qi (vital energy), help people survive the Three Calamities (Daoism's tribulations of war, pestilence, and famine), and restore dispersed souls to nurture life. When regions or nations suffer from demonic disasters, officials and commoners should practice this method daily to summon protective dragons and Dharma guardians who will dispel misfortunes.

The text concludes by emphasizing that diligent practice of this method can avert disasters of flood, fire, and warfare while repelling venomous creatures and wild beasts, bringing peace to households and nations. Through the sacred power of the North Star (Beichen), practitioners may obtain the spiritual elixir of longevity and perpetual vision, forever liberated from epidemics and calamities.

This scripture recounts the secret methods for protecting the nation and dispelling calamities transmitted by the Northern Emperor (Ziwei Great Emperor of the North, a major Daoist deity). The main contents include:

When practitioners sincerely recite this scripture, officials from both the yin and yang realms will come to offer protection. Devout recitation alone can quell warfare and bring peace to the world. The Northern Emperor reveals to the assembly that diligent cultivation of these methods brings immediate blessings in this life—erasing karmic obstacles, accumulating virtuous merit, and ultimately achieving immortal ascension.

The text particularly emphasizes "deliverance as the foremost duty" in saving sentient beings. It includes gatha verses (similar to Buddhist chants) conveying that through incense offerings and wholehearted devotion to the Dao (the Way), one can eliminate sins accumulated over countless kalpas, obtain blessings spanning millennia, bring peace to departed souls and health to the living, ultimately reaching the realm of longevity.

The Northern Emperor explicitly states the formidable power of this Scripture of Divine Soldiers Protecting the Nation: When recited during national disasters, it pacifies warfare; when chanted at home amid hauntings or plagues, combined with Zhaijiao (Daoist purification rituals), it summons responsive aid from spiritual officials. If lamps flicker or banners move without wind during recitation, these are signs of divine soldiers arriving to dispel all evils.

Hearing this scripture, the assembled celestial deities, Zhenren (Perfected Persons), jade maidens and others vow to manifest miraculously in the future, aiding sincere reciters to resolve disasters and safeguard households and nations. The text concludes with detailed ritual protocols: A five-direction altar must be prepared to venerate the Great Emperor of the North Pole (Ziwei) and his four guardian generals (Tianpeng, Yisheng, Tianyou, Yousheng), adorned with five-colored banners, lamps, offerings, and maintained in pristine solemnity.

The entire scripture embodies the core Daoist ideal of "delivering the world and saving humanity," connecting heaven and earth through sacred rituals to resolve worldly suffering with divine power. Concepts like "the liberation of nine generations of ancestors" and "Southern Palace registering life" reflect Daoism's unique perspectives on life/death and merit transference systems.

In northern regions, when conducting scripture recitation rituals, an elevated altar platform must be established. At dawn, the ritual master (the presiding Daoist priest) first initiates the ceremony by submitting written petitions to the deities. After this, participants may freely recite scriptures, perform prostrations, and confess transgressions. By afternoon, the formal ritual platform is erected according to Keyi (the prescribed liturgical procedures of Daoism), where the master ascends the seat to chant scriptures until evening, when the Zhaijiao (sacrificial offering ceremony) completes the entire ritual service.

For devoted practitioners wishing to cultivate at home, one may alternatively set up five purified altars within their residence for focused scripture recitation. The most essential aspect is maintaining sincere reverence when performing these rituals—never permitting the slightest negligence or disrespect. This teaching emphasizes that whether in communal ceremonies or personal practice, the key lies in inner devotion, while external forms may be appropriately simplified.