A Brief Introduction to the Daoist Yinfu School and Its Talismanic Arts
The Daoist Yinfu School has a long and profound history, though its origins are difficult to trace. Because of its expertise in talismanic writing, it is classified under the Zhengyi School, forming one branch of talismanic traditions. To distinguish it from general talismanic thought, it is also called the Daoist Yinfu Heavenly Mystery. The talismanic methods of the Yinfu School use the Yinfu Jing as their guiding outline. The Yinfu Jing, also known as the Huangdi Yinfu Jing or the Xuanyuan Huangdi Yinfu Jing, and also called the Huangdi Tianji Jing, was discovered by the famous Tang Dynasty Daoist Li Quan (also known as Daguanzi, the founding patriarch of the Daoist Yinfu School) in the rock walls of Hukouyan, Shaoshi Mountain, Songshan, Luoyang, within Henan Province, and only then was it copied and circulated widely. The Yinfu School was founded by Daguanzi. Because the Yinfu Jing was hidden in a cave by the Zhenyi Heavenly Dao Master Kou, the Yinfu School is clearly connected to the Zhengyi Celestial Master tradition, though it never declared itself an independent sect. Its talismanic incantation heart-method has always been passed down within the Daoist gate, transmitted only from heart to heart and mouth to mouth. To mark the distinction, later generations, out of respect for the founding patriarch Daguanzi, also call it the Yinfu School. Since Patriarch Daguanzi once mentioned having his own teacher, whether the Yinfu talismanic methods were created by Patriarch Daguanzi himself or by his teacher is no longer verifiable. Thus, the origins of the Yinfu School are difficult to trace and its source is hard to ascertain. In general, Patriarch Daguanzi is regarded as the founding patriarch of the school.
The talismanic methods of the Daoist Yinfu School hold that "a talisman is a seal of agreement," and the single character "talisman" is the core of talismanic practice. The core thinking behind talismans is "Observe the Way of Heaven, grasp the Way of Heaven—this is all." That is, talismans are used to model the operation of all things in heaven and earth. It further states, "Heaven gives life and Heaven kills; this is the principle of the Way." In talismans, spiritual stars and line patterns are used to imitate the laws of life and death between heaven and earth. In general, this never departs from the simulation and transformation of all things in heaven and earth. Therefore, "Yinfu" can also be understood as meaning "subtle correspondence."
Regarding the description of talismans, it is said, "Heaven and earth rob all things; all things rob humans; humans rob all things." And, "The opportunity of this robbing is seen by all under heaven, yet none can know it." What is sought is a means of seizing opportunity. So what is seizing opportunity? In the secret methods of Daoism, one often gathers spiritual light in the eyes to write talismans. On this, the scripture explains, "The opportunity lies in the eyes." Thus, it is often taught through mouth and ear, using the eyes to write the secret and thereby seize the opportunity.
The biggest difference of the Daoist Yinfu School's talisman method is that each type of talisman has a unique and exquisite explanation. Unlike the current popular distinction between innate and acquired talismans in the world, the Daoist Yinfu School regards them all as the same, with only differences in the way they are applied.
The Daoist Yinfu School divides talismans into three grades: upper grade, middle grade, and lower grade. The power of a talisman is not determined by its grade, but by the difficulty of its creation, which includes the selection of materials for making the talisman. For example, in talismans for healing, certain ink blocks need to be made with the addition of corresponding Chinese medicinal materials, and the water must be taken from different seasons of the year. For instance, among the middle-grade talismans, there is one that can supplement a person's Eight Characters (BaZi). The principle is to select specified materials and ritual water. How exactly to specify them is difficult to disclose publicly. However, it can be explained that the materials are not expensive items; anyone can obtain them easily, but they have certain specific restrictions that prevent people from finding the materials they need. These materials can only be collected by those who are truly attentive. It is quite like the saying, "People use it daily without knowing it." If you know it, it is just a matter of breaking through a layer of paper; if you don't know it, you can rack your brains and still not understand, and you might even think it is mystifying. But once you know, you will have a sudden feeling of enlightenment.
Another classification distinguishes them as Yin and Yang. Generally speaking, in terms of talisman forms, talisman methods are divided into two types. One type consists of talisman forms composed of lines, thunder patterns, cloud seal scripts, star charts, etc., which are called Yin talismans. The other type consists of talisman forms composed of talisman heads, talisman links, talisman bodies, and talisman feet, which are called Yang talismans. When applying or writing them, the first type often only requires a spark of spiritual light to become a talisman, while the second type is completely different, requiring the use of pace steps, hand seals, incantations, secret taboos, oral formulas, etc., to be written according to a certain ritual.
Since ancient times, there has been a saying: "If you draw talismans without knowing the secret, you will make ghosts and gods laugh; if you draw talismans and know the secret, you will startle ghosts and gods." The characteristic of Yin talismans is that they use a spark of spiritual light. As for how to do it, this involves the inner teachings of the sect, which are difficult to fully describe, but they generally do not deviate from the meaning of the Dao, so it is not convenient to elaborate on this secret.
Yang talismans are easier. Yang talismans usually rely on fixed talisman forms as a basis. When applying them, one needs to imprint the divine taboo, which can be done with the tongue, the eyes, the mouth, the ears, or directly written in with a brush. Then one continuously strikes the surface of the talisman, "First strike moves heaven and earth, second strike startles ghosts and gods, third strike..." so that the secret taboo and marshal take effect, thereby fulfilling its intended function.
The characteristic of Yang talismans is that the matter to be done or the name of the deity is often written directly on the basic talisman pattern, or related incantations, such as "Protect XXX's body in good health," "The Jade Emperor arrives at the central palace," "Golden Dragon Zhengyi Dragon-Tiger Xuantan True Lord," and so on. The most exquisite part is the incorporation of the deity's taboo name. A talisman without a taboo name cannot stand, and a talisman without a talisman spirit cannot endure. With a talisman spirit, the talisman has the basic conditions for use, and with the deity's taboo name, one can use the marshals and generals to carry out the specific matters to be done, thus forming an arrow of command. Therefore, when casting talismans, one often urgently chants: "Swiftly, swiftly, in accordance with the statutes and ordinances," or "Divine soldiers, swiftly, swiftly, in accordance with the statutes and ordinances."
It can be said that the three most core parts of a Yang talisman are: the pattern, the spirit, and the taboo name. Only then can a talisman be considered fully written. As for the methods used to enhance its effect, such as treading the Big Dipper star steps, forming hand seals and mudras, and guiding with incantations, these are all auxiliary parts. Those with deep cultivation may sometimes omit the hand seals and star steps, and as long as the visualization of deities is done properly, it can still be used. However, without the deity's taboo name, the effect immediately deteriorates, and using the wrong taboo name has the same result.
However, due to limitations in conditions, Yang talismans can often only be made as lower-grade talismans. The most common ones are none other than those for attracting wealth, promoting prosperity, and gathering money; breaking marriages, uniting marriages, attracting peach blossom luck, and cutting off peach blossom luck; and seeking official positions, fame, and promotions—these are common talismans for worldly affairs. But even these talismans are already enough to handle most matters in the world. In fact, most talismans for worldly affairs are lower-grade talismans, because the materials are not that hard to find, and the time and space requirements for writing talismans are not that strict either. Except for the taboo days for writing talismans, they can basically be written at any time. So the key to using ordinary talismans lies in whether they are applied properly.