《北帝伏魔經法建壇儀》

The Beidi Fumo Jingfa Jiantan Yi (Ritual for Establishing the Altar of the Northern Emperor's Demon-Subduing Scripture Method) details the specific procedures for constructing a ritual platform to perform exorcism ceremonies in Daoist practice. This text was compiled by the Primordial Taiji Master Lu Zhongling.

The scripture begins by explaining that the Demon-Subduing Method has been transmitted since ancient times—its teachings bestowed by heaven and its techniques passed down by enlightened masters. Practicing this method not only subdues demons but also aids in achieving immortality, accumulating boundless merit. The secret talismans (fulu) recorded within are likened to potent medicine, while its efficacious incantations invoke immediate spiritual response.

Before the ritual commences, one must first purify the mind with reverence and establish the altar according to protocol: delineating sacred boundaries using the Bagua (Eight Trigrams) directions and invoking the Four Celestial Guardians (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) to protect the altar. The ritual bell is rung, and fire talismans are scattered to dispel demonic influences, summoning divine phoenixes and venomous dragons to deploy celestial troops. Golden Lads and Jade Maidens convey supplications to the heavens, ensuring the merit of scripture recitation resonates with the divine.

Next, the Three Celestial Worthies are solemnly invited:

1. The Demon-Subduing Celestial Worthy of the Northern Pole

2. The Great Sage Celestial Worthy of Flying Heaven and Dharma Kingship

3. The Scripture-Transmitting Celestial Worthy of the Precious Teachings

Before welcoming the deities, the body and mind must be purified—sprinkling the altar with clear spring water while reciting the Chant for Purifying Heaven and Earth to cleanse defilements. At this stage, crimson clouds manifest, and jeweled canopies appear in layers, all signs of the deities' descent.

When offering true incense to convey sincerity, the Incantation of the Celestial Worthy of Cloud-Sealed Talismans is recited. The Celestial Worthy descends bearing luminous pearls to expound the Dharma, while earth deities emerge with jade platforms to stand guard. The Incantation of the Primordial Celestial Worthy Who Pacifies and Secures is then chanted to settle all spirits, ensuring they fulfill their roles without disturbing the ceremony.

The entire ritual is solemn and majestic, with plain carriages and white horses serving as messengers of the rite, embodying the disciplined and systematic nature of Daoist ceremonial practice.

This passage depicts the sacred scene and divine invocations from the "Beidi Fumo Jingfa Jiantan Yi" (Liturgy of the Northern Emperor's Demon-Subduing Scripture Method for Altar Construction) in Daoist practice. It describes how the Great Emperor of the Purple Tenuity (Zǐwēi Dàdì) – the deified North Star and supreme deity in Daoism who subdues demons – commands celestial hosts while myriad stars encircle him. As the ruler of human affairs and master of Yin-Yang, he comprehends the profound mysteries of the cosmos.

When constructing the ritual altar, a magnificent vision unfolds as deities respond to the summons: The Celestial Emperor descends with crimson banners and rainbow-hued retinues, escorted by ten thousand spirits. Virtuous sages from heaven and earth, thunder deities, the underworld lords of Fengdu, and mighty mountain gods all gather upon hearing the sacred incantations.

The authentic talismans (Fulu) of the Celestial Worthy of Primordial Beginning (Yuánshǐ Tiānzūn) penetrate the Three Realms, while the radiance of the Supreme Tenuity constellation (Tàiwēi Yuán) illuminates all directions. The commands of the Five Elder Lords of the Five Directions reach every corner – ascending to the Nine Heavens above, stabilizing the Feng Mountains at the center, and connecting with rivers and seas below. Water deities from twelve river sources and eight mighty spirits answer the call. Dragons are summoned to distribute rain, vital Qi (energy) is gathered, demons are expelled, and malign forces are swept away. The sun, moon, five planets, and the seven stars of the Northern Dipper all obey the Celestial Emperor's decree, their fiery light spanning ten thousand miles as majesty shakes the heavens.

Deities from the Three Realms of Heaven, Earth, and Water converge – including the Great God of Icy Depths, immortal kings, and the Five Directional Celestial Emperors. Celestial soldiers and generals advance in formation, with golden tigers and fierce beasts guarding the four quarters. At the summons, they manifest instantly, as golden dragons swiftly deliver imperial edicts.

The passage concludes by depicting the altar's consecration: the practitioner's sincere prayers, the smoke of sacred incense coiling upward, and celestial flowers swirling in the air. Deities arrive on clouds and mist – from heavenly, earthly, aquatic, and terrestrial spirits to the generals of Fengdu and mountain deities – all descending majestically to the altar bearing ritual implements.

This scripture vividly portrays the grand spectacle of divine convocation in Daoist liturgy, embodying the religion's cosmology of "resonance between heaven and humanity" and its doctrinal belief in "subduing demons through the power of sacred incantations."

This passage describes the solemn ritual scene in Daoist liturgy known as "Welcoming the Celestial Chariot" (Tianjie Zhiying Shengjia), where the presiding priest (addressed as "Your Servant So-and-So") reverently burns incense and petitions the celestial deities.

The priest first lights the True Incense with utmost reverence, then sequentially addresses the highest deities of the Daoist pantheon: beginning with the Most High Primordial Heavenly Worthy of the Numinous Treasure from the realm of Ultimate Void and Natural Perfection (the supreme deity in Daoism), followed by the Jade Dawn Dao Lord Lingbao Heavenly Worthy from the Shangqing Pure Realm, and the Supreme Elder Lord Laozi (the deified form of Laozi) as the Daode Heavenly Worthy from the Taiqing Immortal Realm. The petition extends to the Jade Emperor, the Great Emperor of the Purple Tenuity, the Great Emperor of Celestial Sovereignty, and the Empress of Earth (the earth goddess) among other celestial rulers.

The address then turns to various divine assemblies: the Thunder Ministry deities, the Nine Lords of the Northern Dipper (significant astral deities in Daoism), the Three Officials (Heavenly, Earthly and Water Officials), and the Twenty-Eight Lunar Mansions (ancient Chinese astral system). Special mention is made of the stellar lord overseeing the priest's natal destiny, along with various perfected lords governing human fortunes, emoluments and lifespan.

Finally, the petition includes infernal deities such as those from Northern Fengdu (the Daoist underworld). The entire passage vividly presents the vast hierarchy of Daoist divinity and the sacred solemnity of ritual communication between heaven and earth.

This scripture primarily enumerates the divine titles invoked in the Northern Emperor's demon-subjugation rituals of Daoism. These deities each fulfill specific functions, collectively assisting the ritual master in exorcistic ceremonies.

The opening mentions "Great Yin Water Emperor Lord," a revered divinity governing northern waters, while the "Seven Stars Perfected Beings" represent the incarnations of the Big Dipper. The "Plain Chariot and White Horse True Lord" serves as an attendant deity to the Northern Emperor. Flanking them stand the "Marvelous Practice Perfected Being" and the "Mysterious Darkness Perfected Being," both crucial assistant deities in the Northern Emperor's retinue.

Subsequently listed are the Five Directional Dipper Lords: the Eastern Dipper governs generative Qi, the Southern Dipper oversees prohibitions, the Western Dipper presides over physical formation, the Northern Dipper manages lifespan, while the Central Dipper coordinates universal records. Also included are high-ranking transcendents like the "Numinous Treasure Five Masters True Lords," and founding masters specializing in demon-subjugation methods such as "Sun and Min, the Two Perfected Beings Who Initiated Demon-Subjugation Teachings."

The text particularly highlights renowned Daoist figures like "Celestial Master Xu Jing" (the 30th Celestial Master Zhang Jixian) and "Mysterious Pervasion Dao True Lord." Later sections enumerate lineage masters like Ke, Xie, Li, and Guo who transmitted demon-subjugation methods through generations.

Among protective martial deities are numerous divine generals like the "Five Great Heavenly Warriors Zhang, Bao, Xie, Huang, and Li," each commanding troops with specialized functions. Notable guardians include the "Three Generals Tang, Ge, and Zhou of the Three Primes," while the "Ten Heavenly Demon Kings" subdue various demonic obstructions, and the "Thirty-Six Grotto-Heaven Warrior Deities" patrol all directions.

Particularly noteworthy are specialized functionary deities: those governing elements like the "Water-Commanding Great General" and "Fire-Commanding Great General"; specialists against venomous creatures like the "Poison-Commanding Great General" and "Serpent-Insect Restraining Great General"; and those overseeing medical care and transportation like the "Illness-Commanding Great General" and "Boat-Commanding Great General."

Finally mentioned are commonly seen Daoist guardian deities like the "Six Ding and Eight Messengers" and "Four-Eyed Ancient Sage," with their "demon-devouring, ghost-consuming" capacities illustrating their formidable power against malevolent forces. Together, these deities constitute the vast protective pantheon of the Northern Emperor's demon-subjugation system.

This scripture describes the pantheon of deities invoked at a Daoist ritual altar (Fatan). The divine hierarchy can be categorized as follows:

First are the Five Directional Guardian Deities: Virūḍhaka Heavenly King of the East, Virūpākṣa Heavenly King of the South, Dhṛtarāṣṭra Heavenly King of the West, Vaiśravaṇa Heavenly King of the North, the Great Brahma Heavenly King of the Zenith, and the Wheel-Turning Sacred King of the Nadir—each presiding over their respective cardinal directions.

Next are functional deities of various responsibilities: the Thunder Department deities (Thunder Masters, Lightning Masters), the Dipper Department deities (including the Longevity-Granting, Fate-Extending, and Calamity-Dispelling Jade Maidens of the Northern Dipper), healing and exorcism deities (the Jade Maidens of Epidemic Treatment and Medicine Distribution, the Perfected Persons Who Dispel Decline and Misfortune), and demon-subduing protectors (the Demon-Subduing and Evil-Capturing Divine Kings).

The underworld system includes: the Twenty-Four Yin-Yang Officials of Governance (administrators of netherworld affairs), the Underworld Clerks of Fengdu, the Thirty-Six Cave Demon Kings, and the Twenty-Four Prison Wardens—all representing the judiciary deities of the dark realm.

Additionally invoked are: the Five Sacred Peaks and Four Rivers (mountain and water deities), City Gods and Earth Gods (local protective deities), household deities (family altar spirits), and inspection emissaries (the Merit Officials of the Three Realms and Four Directories).

The scripture concludes with devout supplications for these deities to descend upon the ritual altar, offering protection during the ceremony. This text reveals the intricate and systematic Daoist pantheon, where priests conducting major rituals would summon this comprehensive assembly of deities through such invocation ceremonies to safeguard the sacred space.

This scripture passage depicts the ritual scene of establishing an altar in the Beidi Fumo (Northern Emperor Subduing Demons) method of Daoist practice. It consists of several key elements:

First is the description of divine beings descending: The Northern Emperor (Beiji Ziwei Dadi, the Great Emperor of the North Star and Purple Tenuity) leads celestial soldiers and generals through the heavenly gate, riding cranes and whales, accompanied by the Five Elder Immortals of the Five Directions as his retinue. All manner of celestial officials - heavenly immortals, earthly immortals, and water immortals - along with deities from the scripture, military, and ritual departments arrive at the summons. The entire scene is solemn and majestic, with divine light illuminating the ritual altar, and the awe-inspiring presence of heavenly kings permeating all directions of heaven and earth.

Next comes the altar establishment and offering ceremony: The ritual master respectfully prepares the sacred seat, arranges the precious throne, and presents humble earthly offerings. Though the offerings are simple, they are given with sincere devotion to beseech the deities' compassion. The text mentions "crimson clouds and purple mist" symbolizing the deities' descent to the mortal realm, while "green-tinged wine and yellow-sealed vessels" refer to the ceremonial wine offerings. The ritual involves the Threefold Offering (Chuxian, Yaxian, Zhongxian - initial, secondary, and final offerings), with reverent bows accompanying each presentation.

The passage then explains the scripture's origins: This Supreme Beidi Fumo Divine Incantation Scripture originates from the Shangqing (Highest Clarity) tradition, a sacred text condensed from the vital energies of heaven and earth. It was first transmitted during the Dragon-Han Kalpa (Longhan Jie, one of the cosmic cycles in Daoist cosmology), preserved both in the celestial Jade Capital and Golden Towers (immortal abodes) and treasured within the earth's grotto-heavens and blessed realms.

Notes:

1. Five Elders: Refers to the Green Spirit Primordial Elder of the East, Red Spirit True Elder of the South, Dark Spirit Original Elder of the Center, White Spirit August Elder of the West, and Five Spirit Dark Elder of the North.

2. Threefold Offering: An important Daoist ceremonial sequence presenting wine, tea, and incense in three stages.

3. Dragon-Han Kalpa: One of the cyclical world periods in Daoist cosmology.

This scripture describes the ritual procedures and incantations of the Beidi (Northern Emperor) tradition of Daoism, which venerates the Great Emperor of the North Star. The text divides into three main sections:

The first section explains the sacred origins and powers of this method:

• The "Eight Character Spirit Talismans" (bazi linglu) are said to radiate divine light in the human realm (Jambudvīpa)
• Contains ten grades of mystical writings capable of subduing demons within the ten celestial regions
• Seven primordial spirit formulas protect the nation and its people
• Six underworld techniques (liudong yingong) can slay evil spirits
• Recitation wards off calamities, while ritual seals (fayin) create protective boundaries
• Golden registers (jinlu) assist in attaining immortality
• Jade talismans can rescue and prolong lives
• Eliminates a thousand misfortunes while attracting a hundred blessings
• Delivers beings from all six realms (devas, humans, asuras, animals, hungry ghosts, hell beings)
• Includes methods to summon nine dragon spirits (jiulong) for obtaining treasures
• Wearing the "Corpse-Repelling Great Register" enhances one's affinity with the Dao
• Cultivating secret talismans leads to immortal attainment

The second section depicts the ritual setting:

• Divine soldiers guard the altar while profound methods deliver salvation
• Only those with deep karmic connection may behold the true scriptures
• The solemn altar (weie zuo) now resonates with the recitation of profound, empty-mystery texts
• Heavenly melodies (linlang yinyun) become audible during incantations
• Golden and jade manifestations appear during scripture recitation
• Petitions ascend to the celestial purity (yuanqing) while compassion descends to the earthly realm (fangchi)
• The Scripture Guardian Jade Official (dianjing yulang) unlocks the golden seals
• Incense-bearing youths unfurl purple jade tablets of scripture
• A thousand qi currents secretly support the ritual
• Practitioners who've endured countless kalpas rejoice at this encounter
• Celestial soldiers maintain inner and outer vigilance
• Malevolent forces are expelled to distant regions
• Auspicious clouds intertwine as radiant lights shine forth
• The hope to behold the Heavenly Venerable's countenance amidst crimson clouds
• Myriad numinous lights gather as immortal retinues stand in solemn array
• After concise petitions, divine response is sought
• All merits from the completed recitation are dedicated to all beings

The third section details ritual procedures:

1. The master visualizes their original spirit while forming the "Opening-Closing-Sealing-Blocking" mudra (kaibi liusai jue)

2. Establishes altar boundaries using the "Dipper-Pointing" mudra (tidou jue) representing the Big Dipper

3. Left hand forms the "Snake Position" (siwen) while a feather fan disperses ashes

4. Channels vital breath from the mao (east) position to generate primordial destiny

5. Left hand fans away stale qi to purify the space

6. Right hand wields a sword to trace three altar tiers

7. Left hand forms the "Dipper Seal" (douyin) while stepping the T-shaped gangbu onto the three-tiered altar

8. Summons the Five Direction Marshals and various divine generals

9. States the ritual purpose - for healing, the "Black Talisman Across Heaven" (heng tian hei lu) captures haunting spirits

10. Focuses intention to protect the patient's body

11. Creates an underworld prison with seals and talismans to incarcerate demons

12. Performs steps along the zhen (east) and gen (northeast) trigram positions

13. Declares authority as an emissary of the Supreme Lord Lao, crowned with sun-moon symbols, girded with the Dipper constellation, and guarded by a million spirit soldiers

This scripture comprehensively presents the sacredness, operational sequences, and spiritual foundations of an advanced Daoist demon-subjugation ritual. It exemplifies characteristic Daoist methods of summoning deities and exorcising evils through talismans, mudras, ritual steps, and visualization techniques.

This passage describes the ritual procedures for setting up an altar and summoning divine generals in the Bei Di (Northern Emperor) demon-subduing ceremony of Daoism. The main content can be understood as follows:

First, it describes the power of demon-expelling ritual implements: Here stand a boiling cauldron capable of holding ten thousand stones and golden axes. Suddenly, the Supreme Lord Lao (Taishang Laojun) dispatches divine generals to impart to me the methods for slaying ghosts, bestowing the secret formulas for beheading evil spirits. I wear the Taisu talisman (a type of exorcistic fulu) to subdue all inauspicious entities, petitioning the Celestial Emperor to summon heavenly troops and divine generals. These celestial officials wear imperial canopies and tread upon the stars of Kui and Gang (names of Big Dipper constellations)—any evil deity seeing them must retreat, what ghost would dare resist? Should they dare harm innocent people, they will surely be captured and punished.

Next comes the incantation for summoning thunder deities: Celestial Thunder (Si position), Earth Thunder (Mao position), Dragon Thunder (Chen position), Water Thunder (Zi position), Community Fire Thunder (Mao position), and Crackling Thunder (Yin position)—all thunders mobilize together to capture evil spirits and malevolent entities. The phrase "urgently, urgently, in accordance with the statutes and ordinances" at the end signifies immediate execution.

Then it details the altar arrangement:

• Upper level: Amidst red light and purple qi, the Northern Emperor (Ziwei Dadi) governs the Three Realms, receiving homage from myriad spirits
• Middle level: The Big Dipper, Twenty-Eight Lunar Mansions, sun and moon with all stars, and various exalted immortals
• Lower level: Fengdu (underworld), Five Sacred Mountains, Ten Earthly Grotto-Heavens, and assembled immortals from various regions

This is followed by cunxiang (visualization meditation) of the Northern Emperor's throne, praying for celestial light empowerment to establish resonance with the divine. One visualizes the left and right guards, ancestral masters, and protector deities, imagining the Ziwei Heavenly Palace radiating light throughout the ten directions, with the Four Saints True Lords guarding the four quarters.

Finally, the positioning of protector deities:

• Celestial generals on the left, scripture immortals on the right
• Heavenly immortals in the northeast, earthly immortals in the southeast
• Water palace immortals in the southwest, yang-world spirits in the northwest
• Four Heavenly Kings above, Bagua deities below

Each direction has two divine generals commanding millions of celestial troops arrayed in majestic formation.

The conclusion commands local earth gods, door gods, stove gods, well dragons, and other minor deities to obey the ritual decree and stand ready at the altar's left side. Through cunxiang and incantations, the entire ceremony constructs a demon-subduing altar supported by numerous divine protectors.

This scripture describes the ritual scene of the Northern Emperor's demon-subduing ceremony in Daoism, summoning various divine generals and arranging the altar. The general meaning is as follows:

First, the City God (guardian deity of mountains, rivers, and settlements) is commanded to lead troops and arrange them on the right side of the ritual altar according to the scripture's instructions.

Next, the demon-slaying general Guan Yu (the Martial Saint Emperor of Demon-Subduing Radiance) from Fengdu (the Daoist underworld) is summoned to lead his forces and deploy in the northeast (Gen position) to specifically block ghostly paths and eradicate evil spirits.

Several key thunder deities are then invoked:

• Deng Bowen (Great Deity of Thunder Commands), Xin Hanchen (Fierce Officer of Silver Teeth), and Zhang Yuanbo (Emissary of Fire Thunder) lead the Five Directions' Savage Thunder Envoys to guard the east (Zhen position), mobilizing Wood-phase energy to subdue filthy spirits.
• Gou Yichong (Left Demon-Slaying Envoy) and Bi Ze (Right Demon-Slaying Envoy) station troops in the southeast (Xun position), specializing in sweeping away demonic miasma and destroying obstacles.
• Zhu Yan (Fire Rhinoceros Thunder Mansion) and Wu Yuanda (Southern Pole's Raven Sun Emissary) lead forces to defend the south (Li position), harnessing Fire-phase energy to subdue Metal-type spirits.
• Zhao Gongming (Heavenly Physician and Dragon-Capturing Commander of Fiery Clouds) arrays troops in the southwest (Kun position), responsible for safeguarding household peace.
• Wen Qiong (Earthly Generalissimo) and Yin Jiao (Grand Marshal of Earthly Offices) lead troops to guard the west (Dui position), employing Metal-phase energy to subdue decayed Wood spirits.
• Xu Xianding (Chief Administrator of the Heavenly Medical Bureau) is tasked with defending the Heavenly Gate and conveying celestial decrees.
• Tao Gongji (Inspector of Flying Poison Thunder) stations forces in the north (Kan position), utilizing Water-phase energy to subdue Fire-type spirits.

Finally, the supreme commanders are summoned:

• The Northern Emperor's Demon-Subduing Great General takes central command, mobilizing Earth-phase energy to conquer Water-type spirits.
• Xin Hanchen (Green Emperor Celestial Lord) and other thunder deities join forces with the Eight Great Divine Kings of Wind, Thunder, Water, and Fire from the Northern Pole's Demon-Subduing Method, Marshal Tianpeng's Thirty-Six Generals, and the Bagua-Nine Palaces Divine Generals from Zhuge Liang's (Marquis Wu) Iron Seal Method to collectively protect the ritual.

This scripture describes the ritual procedures and incantations for establishing an altar in the "Northern Emperor's Demon-Subduing Method" of Daoism, comprising three key stages: altar construction, altar sealing, and altar locking.

The first step involves setting up the altar's protective system. Wang Qi (a Daoist guardian deity) must lead the Ten Great Protectors and the Three Valiant-Seven Swift divine generals with their troops to strictly patrol and guard the altar perimeter. An "Heavenly Prison" should be established on the altar's left side and a "Hell Prison" on the right, designed to detain all malevolent entities—including wandering ghosts, slander-spreading spirits, plague demons, vengeful souls, and any other beings violating the Dao (the Way). These entities are to be brought beneath the Kuigang (the celestial Kuixing and Gangxing stars of the Big Dipper) for punishment. A warning is issued that disobedience to the incantation's command will result in complete spiritual annihilation.

Next comes the "Altar Sealing Method." Prohibitions are cast toward the six directions (east, south, west, north, above, and below), using the "Black Talisman of Horizontal Heaven" (a type of Daoist Fulu) to seal the entire altar space. Incantations summon divine creatures like the Vermilion Bird and sacred serpents to stand guard, while holding the Thirty-Nine Chapters of the Dongjing (a Daoist scripture) to mobilize divine troops including dragon-tigers, fierce beasts, and venomous dragons, forming a celestial net of protection. These deities breathe fire to purge demons—myriad spirits must obey reverently as celestial beasts guard the space, preventing all malicious entities from causing disturbance.

The final stage is the "Altar Locking Method." Through incantations, the ritual activates the Heaven-Earth Sha Qi (a Daoist concept of subduing energy believed to have demon-repelling power), declaring that no evil can remain hidden. The Kuixing and Gangxing stars of the Big Dipper are invoked to manifest their power, firmly locking the entire altar. Divine generals are commanded to execute these orders immediately under the authority of the North Pole Purple Tenuity Emperor (a major Daoist deity governing thunder and demon-slaying).

The phrase "Swiftly, swiftly, in accordance with the statutes" concluding these incantations is a standard Daoist formula indicating immediate enforcement like a legal decree. Through spatial boundaries, divine guardianship, and commanding incantations, this complete ritual constructs an impenetrable protective system around the altar.

This is the method for constructing an altar in the Northern Emperor's Demon-Subduing Ritual of Daoism. First, a protective boundary (suotan, "locked altar") is established by forming specific hand seals (paojue, "casting seals") to summon divine generals and officials to guard the ritual space. The priest visualizes (a meditative practice) the Northern Emperor receiving divine inspiration from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), then performs the Gangtai steps (a Daoist ritual walking pattern) following the positions of the Big Dipper to complete the preparatory rites.

At the ritual's commencement, the priest declares: "Though the Dao's mysteries are profound and unfathomable, sincere prayers will surely receive response. Now this solemn altar stands established, with sacred scriptures circulating in all directions. The entire ritual space becomes like the Southern Pole's realm of eternal life, transforming the hundred-mile vicinity into the Northern Pole's celestial palace. The qi of the four seasons flows pure and bright, all spiritual beings submit in reverence, demon kings come forth in support, and the land rests in peace."

The text then describes Yuanshi Tianzun seated within a luminous pearl while the Supreme Elder Lord (Taishang Laojun) sits upon the Jade Podium (the sacred throne for Daoist scripture lectures), expounding profound scriptures. The five directions are pacified, evil paths are sealed, and the righteous way opens. Participants calm their minds to begin scripture recitation.

Specific practice methods:

1. When reciting the Tianpeng Invocation, visualize celestial beings, divine kings, and generals forming battle arrays to guard all directions. After each section (pin), visualize the Northern Emperor transforming into the Primordial Life Perfected Being, kneeling to present petitions and perform ritual bows.

2. During the Seven Primordials section, softly chant the Body Division Incantation while visualizing the Northern Emperor dispatching troops to capture troublesome ghosts, imprisoning them in the "Well Prison" (a Daoist boundary for subduing malign forces). The priest performs Gangtai steps while standing at the position of the seventh star of the Big Dipper (Piaoxing), forming various hand seals:

• Five Generals Seal
• Household Mastery Seal (four fingers pressing the thumb's base)
• Military Authority Seal
• Chief Steward Seal (thumb pressing finger joints)

These seals summon divine generals to subdue troublesome spirits.

3. Visualize a golden light shooting from the altar to the patient's chamber, with the priest's spirit following this light to sprinkle consecrated water for exorcism according to scripture. Alternatively, have an assistant enter with talismans (fulu), fumigating with vinegar and charcoal. Maintain visualization of guardian deities protecting the patient, regarding all present as divine officials.

4. During the Demon-Slaying section, visualize the Northern Emperor leading celestial demon kings and six-palace officials to subdue evil forces.

The complete ritual integrates scripture recitation, visualization, hand seals, and ritual steps—representing comprehensive Daoist practice for exorcism, healing, and territorial pacification.

Ritual Manual for the Northern Emperor's Demon-Subduing Scripture

To preach the scriptures and subdue evil spirits in Fengdu (the Daoist netherworld capital) is akin to healing illness—practitioners also distribute talismanic water to devotees.

Warding Off Calamities

The cultivator visualizes their Primordial Life Spirit (Yuanming Shen) reporting to the Northern Emperor (Beiji Ziwei Dadi) and the Seven Stars of the Northern Dipper (Beidou), conveying the celestial court’s decree to the star palaces and cosmic bureaus to dispel disasters for a petitioner. Malevolent stars retreat, auspicious stars shine, and misfortunes dissolve. Celestial immortals descend to guide mortals, demon kings submit to precepts, and specters flee in terror.

The Divine Seal

Meditate on the ritual seal radiating boundless light, annihilating all inauspicious forces.

The Golden Register

Visualize the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) descending with the True Talisman of Salvation, dispatching the Dragon Youth Messengers to deliver it throughout the Three Realms, Ten Directions, and the infernal courts of Fengdu, summoning ancestral souls. Next, envision the Celestial Worthy of Salvation holding the Golden Tablet Hand Seal (Jinpai Jue), its radiance shattering hell’s confines and guiding the spirits to the ritual altar. Daoist priests chant incantations, offer food, and recite scriptures to pacify the souls, inviting them to heed the sacred teachings. After the recitation, the Longevity Document (Changsheng Jian) is proclaimed, talismans are distributed, and the Dragon Youth Divine Generals escort the spirits to the Southern Palace (Nangong, the bureau of lifespan) for rebirth registration. The entire ritual is performed without the officiant leaving their seat.

The Nine Dragons

Visualize the Northern Emperor summoning the Nine Dragon Kings with a golden tablet, commanding the Six Spirit Generals to attend. Those who have violated taboos during construction or renovation may receive absolution through the merit of this scripture, ensuring proper resolution.

Repelling Corpses

While reciting the Mirror Register (Mingjing Lu), envision white auspicious light emerging from the precious register, dispelling celestial and terrestrial calamities.

The Eight Characters

When invoking the Northern Dipper’s sacred names, imagine the Northern Emperor issuing decrees to the Seven Stars, who personally dissolve the petitioner’s afflictions, neutralize astral conflicts, erase karmic records, and inscribe blessings in the Book of Life. Sequentially visualize the left hand forming the Dipper Seal (Dou Jue) and tracing from the forehead to before the eyes—a practice called "Facing the Eyes" (Lin Mu)—to resolve grievances, protect life, and refine the heart-mind. Further envision divine officers safeguarding the living, erasing sins, augmenting blessings, and bestowing protective talismans.

The Divine Army

At this stage, another ritual offering (Jiao) is presented, visualizing the assembly of perfected immortals from all realms partaking in the feast and bestowing blessings.

Dedication Verse

(The officiant declares:) "Your servant [name] bows in gratitude, reigniting the true incense to reverently give thanks. The celestial scriptures’ resonance fills the Three Realms; the lingering chime of the precious bell echoes like heavenly music. This scripture embodies the profound mysteries of the highest Dao."

(Note: "Visualization" (Cunxiang) is a Daoist technical term referring to meditative practices that invoke divine imagery or sacred scenarios.)

This scripture passage describes the miraculous efficacy and devotional content of the altar-establishing ritual from the Beidi Fumo Jing (Northern Emperor's Demon-Subduing Scripture):

All things between heaven and earth rely on this scripture for their eternal movement, as the sun and moon follow its principles in their alternating cycles. Those who revere it receive blessings, while spirits and ghosts tremble before its power to manifest transformations. The sick who hear it gain extended lifespans, the deceased who hear it have their souls transported to the Eastern Florescence paradise (the Daoist Eastern Eternal Bliss realm). Malevolent ghosts who hear it suffer shattered skulls, while beasts and birds each return to their proper domains (the phrase "scales dive" refers to fish, "feathers soar" to birds).

This scripture is like a lamp of wisdom in darkness, a bridge of Dharma across the sea of suffering, its merits immeasurable. Now as we complete the recitation, our voices ascend through the nine heavenly layers, praying the scripture's power may reach the celestial courts (the "golden towers" denote the abode of the celestial emperors). We pray for national prosperity and the flourishing of Daoism, for seasonal rains and winds, and for the people's peaceful livelihood.

May beings in the three torturous hells escape suffering and cease rebirth; may the ten directions of the dharma realm (the "ten grounds") overflow with compassion and suspend punishments. May all living things perceive creation's grace, and all sentient beings attain liberation (the "leakless" state refers to freedom from afflictions).

We further pray for the elimination of karmic transgressions across lifetimes and the bestowal of present blessings: may the talismanic waters (sacred Daoist healing waters) prove efficacious, restoring peace to daily life; may health be robust and ailments vanish; may official careers flourish and households remain secure. May our nine generations of ancestors ascend (the "nine ancestors" denote lineage forebears), the living enjoy wellness, and the departed transcend. May all calamities dissolve and all aspirations be fulfilled.

Finally, we collectively express gratitude, praying this scripture may benefit all beings and endure eternally, eradicating demonic forces from the world. These devotions rely entirely upon divine protection. With reverent bows (kowtowing in devotion) we honor the Supreme Three Pure Ones (Daoism's highest deities) and the sacred beings of the ten directions, offering special praise to the Great Master of Mysterious Central (referring to the eminent Daoist patriarch) who transmitted the Demon-Subduing Scripture, and to all saints present at this altar. Truly inconceivable are the merits of these supreme perfected beings.

Note: This passage reveals the core concept of Daoist altar-establishing rituals—creating sacred space (the altar) to commune with celestial forces while praying for disaster relief and blessings. It integrates multiple religious functions including salvation of souls, exorcism and healing, and national protection.