道教的驅邪法術多為地方道壇所專擅，其中所召請的神明多半結合地方神靈的相關傳說，而有元帥、神將等護法神群像。如晚明時期成書的《薩真人得道咒棗記》即以通俗小說融合道教和民間傳說，使得薩真人堅心修煉與王元帥護法糾察的形象在道教信仰文化中逐漸定型。同時明代《五顯靈官大帝華光天王傳》（俗稱《南遊記》）則是講述馬靈官出身故事的小說，其形象因融入二郎神、火神、五通神等地方神祇傳說而有多重樣貌。

本區展示臺灣少見的薩真人圖像及其司額印版，以及民間奉祀的王靈官造像；道壇掛圖則將元帥神加以組合，形成護法天將中的殷、王、馬、趙四大元帥，而其組合也會隨地方道壇傳統或各地祠廟信仰不同有所調整，可由此看出道教、地方信仰與民間傳說之間相互依存、交融的現象。

Daoist exorcism is mainly practiced at local Daoist altars. Most of the deities invoked have their roots in the legends of local spirits, hence the statues of various tutelary deities, such as heavenly marshals and divine generals. For example, by integrating Daoist and folk legends into popular fiction, the book Record of Sa Zhenren Achieving Immortality – published in the late Ming Dynasty – shapes the devout image of Sa Zhenren and the guardian role of Marshal Wang in Daoist cultures. As for Biography of Emperor Hua Guang, the Wuxian Lingguan Emperor (commonly known as the Journey to the South) – published in the Ming Dynasty – tells the story of the origins of Ma Lingguan. Fused with the legends of local spirits - such as Erlang Shen, Huo Shen, and Wutong Shen - he takes on diverse appearances.

In this section, pictures and printing plates of Sa Zhenren, which are rarely seen in Taiwan, are exhibited along with the statue of the folk god Wang Lingguan. As for the pictures hung at Daoist altars, four heavenly marshals - Marshal Yin, Wang, Ma, and Zhao - form a team of divine guardians. This combination may be adjusted according to different local altar traditions or temple worships. It can be seen that Daoism, local beliefs and folklore are interdependent and integrated.

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