After showing respect to his master and bidding farewell to his friends, Jiang Ziya departed from the mountain and journeyed to the city. Being without any family or relatives, he sought out Song Yiren, an old friend residing in the capital known for his wealth. Yiren warmly welcomed Jiang Ziya and immediately offered to support him. Not only that, but Yiren also took it upon himself to find a suitable wife for Ziya. Assuming the role of a matchmaker, Yiren approached the Ma family, and within a few days, arranged engagements and a wedding ceremony for Ziya. Grateful for Yiren’s assistance, Ziya complied with all of his friend’s wishes. Everything went well and finally, old Ziya was married to the white-haired Lady Ma.

One day Lady Ma softly said to Ziya: “Song Yiren and you are just friends, why don’t you try to make a living? We cannot always depend on him for our support.” Ziya said: “You are right. However, I practiced cultivation of the spiritual path since childhood, so I do not know anything about business. What should I do then?” He thought for a while then said: “I knew how to make rakes when I was young.” Lady Ma exclaimed:
“That’s a business too! We can make money from it.”

Ziya heeded Lady Ma’s advice and began crafting rakes, hoping to sell them at the capital’s market. Despite waiting patiently from morning until noon, he found no customers. Hungry, exhausted, and penniless upon returning home, he faced an argument with his wife when revealing his lack of sales. Yiren, overhearing the quarrel, intervened: “Brother, don’t worry about doing any business. I can easily support both of you for the rest of your lives. Put away your dissatisfaction and foster harmony in the family.” Lady Ma disagreed, stating firmly, “We must make a living because we cannot depend on you for the rest of our lives.”

Understanding Lady Ma’s perspective, Yiren ceased persuading Ziya to refrain from work. Ziya shifted from selling flour and liquor to selling pigs and goats, but all his business ventures proved unsuccessful. Frustrated, his wife expressed her displeasure.

Witnessing Ziya’s embarrassment and sadness, Yiren consoled him: ” Just as a flower blooms in its designated season, every individual has their moment. No matter your talent, success eludes you until your time arrives. Despite present challenges, your season of abundance awaits. Stay hopeful; I possess numerous means to assist you.”

One day, as Ziya and Yiren leisurely strolled through the garden, admiring the blossoming flowers, Ziya pointed out a vacant lot and remarked, “According to geomancy, this lot is auspicious. If you build a five-tower house here, your family will enjoy prosperity with thirty-six jade-belted officers and numerous gold-belted officials. I share this to repay your kindness.” Yiren, recalling past failed attempts, responded, “I’ve tried building here before, but each time, the house was burned down by ghosts.” Ziya proposed a solution, saying, “Let me select an auspicious day for construction, while you arrange a banquet to entertain the workers. I’ll handle any disturbances caused by evil spirits.”

A few days later, construction began with Yiren overseeing the work, while Ziya remained vigilant inside the house. Fortunately, everything proceeded smoothly.  At midnight, a powerful wind suddenly swept in, swirling sand and dust through the air. In the midst of the tempest, five fearsome demons emerged, each with a face of blue, green, white, red, yellow, or black. Ziya quickly let down his hair and brandished his sword, shouting, “Evils! What are you waiting for? Come down here now!” With a mystical gesture known as a “Mudra,” Ziya signaled a mystical communication code, followed by a deafening thunderclap. All five demons dropped to their knees, pleading, “We were unaware of your celestial presence, Sir. Please show us mercy and spare our lives. We vow not to cause further trouble.”  Ziya granted forgiveness, stating, “I pardon you this time. However, you must leave this place. Go to Mount Qi and await my command. When the time of war arrives, you shall serve under my leadership. I will elevate you to the status of gods.” The demons bowed to Ziya, then transformed into the air, disappearing into the night sky.

Unbeknownst to Ziya, Lady Ma had been observing the encounter, curious to witness his exorcism skills. Finding no demons afterward, she chuckled and commented, “How can you be so deceptive? You struggle with even the simplest tasks, yet you aspire to be the master, leading others!”

Commentary

Numerous prophets encounter a lack of respect even within their own families and communities, a reality illustrated by the experiences of two prominent figures: Following his trials in the desert, Jesus returned to his hometown to preach under the guidance of the Holy Spirit. Yet, he faced hostility, with locals hurling stones and driving him away. They questioned, “Isn’t he the son of the carpenter Joseph and Mary, mere ordinary people?”

Prince Siddhartha renounced his throne and family to pursue enlightenment. Yet, he, too, was labeled an undutiful son and disloyal to his wife and children. In addition to challenges from their homeland and families, religious leaders grapple with tough situations and fierce public attacks, all stemming from the inherent cruelty of humanity fueled by common and shallow understanding.

Jesus Christ encountered condemnation for his associations with courtiers and tax collectors. He was accused of using the power of the Devil King to exorcise demons and ridiculed for appearing unable to save himself while preaching salvation for others during his crucifixion. Likewise, Sakyamuni Buddha faced questioning, challenges, and false accusations from followers of other faiths. He endured numerous attempts on his life by jealous individuals.

Jian Ziya, entrusted with executing Heaven’s Plan on Earth, encountered a parallel destiny. His wife, who had never held him in esteem, viewed him as a mere pretender, claiming mastery over exorcising and punishing demons. This mirrors the common attitude of ordinary individuals toward those possessing talent but lacking opportunities.

Grand Master Yuan Shu disclosed Heaven’s Plan to Ziya when instructing him to depart from the mountain. However, the time of waiting for Ziya exceeded what was indicated in the verses:

“A decade of hardship, in tattered garments

Forcing a smile, shunning excessive sorrow

On the rocks of Panxi stream, patiently fishing,

Awaiting the royal carriage, to the palace bound”

Why does Heaven subject its messengers to such intricate trials? It appears to be a divine principle and benevolent strategy preceding the conferral of significant missions. Thus, Jiang Ziya must undergo numerous challenges to grasp the realities of the world.

These trials aim to fortify his resolve and equip him to confront adversities. When the time arrives, he will possess the necessary talent and virtue to fulfill his mission in the name of Heaven. Therefore, did the Grandmaster not purposefully send Ziya down the mountain a decade before his designated mission time?

              The theme of exorcism permeates ancient sutras, with Secret Buddhism transmitting numerous exorcism methods, while the Christian Bible recounts instances of exorcisms performed by Jesus and his disciples. Currently, only a select few priests and monks possess the ability to effectively perform exorcisms. This scarcity is attributed to a widespread lack of humility and patience required to comprehend metaphysical laws and master proper exorcism techniques. Moreover, societal perceptions, influenced by portrayals like “The Exorcist,” often diminish the significance of exorcism, deeming it unworthy of serious consideration. When faced with possession and subsequent failure, practitioners may experience humiliation as their reputation (and that of their congregation) is tarnished, leading to the misguided belief that Satan holds greater power than God. In inadvertently reinforcing this notion, they inadvertently promote a doctrine that glorifies Satan’s supremacy, contradicting their aim of safeguarding disciples against evil.

“The Investiture of the Gods” accurately illustrates Ziya, an enlightened Taoist, exercising authority to subdue demons. It underscores the principle of educating and reforming these evils, urging them to forsake wrongdoing, seek redemption, and align with God’s will.   This logical approach resonates with the principles explored by students of Mysticism through personal experimentation.