《清微玄樞奏告儀》

Chapter 11 of the Qingwei Xuanshu Memorial Rites

[Altar Entry Ceremony]

First, burn a purification talisman (Fulu) in a bowl of water to cleanse the ritual altar while reciting the Heaven and Earth incantation. Kneel and make the following declaration:

This disciple, with utmost sincerity, acknowledges that the humble devotion of mortals can scarcely reach the profound celestial realms. Now, lighting the pure Lingbao incense (the highest-grade offering incense in Daoism), may this wisp of sacred fragrance ascend to the divine hearing.

(The officiating priest declares:) I, Disciple [Name], with reverence and awe, bow deeply before the venerable patriarchs and humbly make this petition:

In proper order, we respectfully invite the patriarchs of the Qingwei lineage to descend:

1. The Qingwei Zhenyuan Miaohua Celestial Emperor

2. The Qingwei Zichen Dahua Celestial Emperor

3. The Qingwei Taichu Heavenly Lord

4. The Xuantian Renwei Supreme Deity

5. The Gaoyuan Qingzhen Zixu Primordial Lord

6. The Yuhua Tonghui Primordial Lord

7. The Taixuan Shangxiang Zhengyi True Lord

8. The Tianji Neixiang Shengong Miaoji True Lord

9. The Jinqu Zhao Ning Miaodao Baoxian Primordial Lord

10. The Longguang Daoming Primordial Lord

11. The Ziying Yuhui Primordial Lord

12. The Xihua Qingxu True Lord

And all lineage patriarchs, including Masters Zhu, Li, Nan, Huang, Ye, and all who have transmitted the Dao’s teachings.

We beseech the patriarchs to bestow their compassionate gaze. Since the inception of the Lingbao teachings, the wondrous Dao-Qi (Qi) has permeated the Three Realms, and the divine majesty of the Great Dao has been made manifest. The foundation of cultivation lies in revering the teacher and upholding the Dao—without the guidance of masters, liberation is difficult to attain. Tonight, we specially establish this altar to petition the Northern Dipper Lords (key stellar deities in Daoism) on behalf of the devotee [Name], seeking the dispelling of calamities and the bestowal of blessings.

We humbly implore the patriarchs to array their celestial presence and descend, safeguarding the principles of the orthodox Dao. Now, leading the assembly of practitioners in devout purification (Zhaijiao, the Daoist rite of mental and physical cleansing), we prepare offerings of incense, flowers, tea, and fruits, once again inviting the patriarchs to descend.

(Note: This is an essential star-honoring liturgy (Keyi) in the Qingwei tradition. Through reverently summoning the patriarchs, purifying the altar, and presenting offerings, the ritual seeks to alleviate misfortune for devotees. The repeated recitation of the patriarchs’ sacred titles expresses utmost sincerity in invitation.)

This passage is a liturgical text from the Qingwei Xuanzhu Petition Ritual of Daoism, describing the ceremonial procedures for priests to petition patriarchs and deities during religious services. Here is a modern interpretation:

First, it enumerates the titles of successive Daoist patriarchs: the Pure Void Perfected Lord of Western Florescence, Perfected Person Zhu of Universal Grace from Qingcheng, Perfected Person Li of Preserving Unity from Yunshan, Perfected Person Nan of Hidden Chaos from Meishan, Perfected Person Huang of Thunderous Abyss from Danshan, and Perfected Person Ye of Cloudy Radiance—masters who transmitted the Daoist methods—beseeching their compassionate witness.

The scripture mentions how the Celestial Worthy of Primordial Beginning (Daoism's supreme deity) suspended precious pearls to expound wondrous methods for delivering sentient beings, while the Most High Lord Lao (one of the Three Pure Ones) established the mysterious liturgy for relieving calamities at the Jade Altar. These Daoist methods can preserve life, prolong years, eliminate disasters, and resolve difficulties, having been successively transmitted through generations of devout followers, ensuring perpetual divine protection that guides beings back to the true path without deviation.

The presiding priest declares that due to virtuous connections from past lives, they have encountered the orthodox teachings and now assume responsibility for conducting the ritual. Though apprehensive about their limited cultivation, they rely on the patriarchs' teachings to sincerely establish the ritual altar today. The ceremony involves:

1. Gazing upon the Northern Dipper Lords to petition for true Qi

2. Burning fulu (Daoist ritual documents)

3. Arranging a star altar mirroring cosmic patterns

The priest requests patriarchs to dispatch celestial soldiers and generals to descend upon the altar, purge defiled energies, and reverently welcome divine presence. These divine generals each have specific duties—some oversee documents, others provide protection—working collectively to convey sincerity and facilitate communion with the divine.

The text then describes the priest's meditative state: clarifying the shen (spirit), eliminating distractions, supported by upright Qi, allowing the "true fire" (a Neidan term for cultivated energy) to purify the entire body while the "spiritual wind" circulates through the three Dantian (upper, middle, and lower energy centers). Through such cultivation, the mortal form transforms, achieving states like "flying through the Dipper's steps" (a Daoist footwork method) and "moving Qi to unite with spirit," mirroring divine resonance as clearly as reflections in a mirror or echoes in a valley.

Final prayers wish for calm winds, serene clouds, and radiant stars so petitions may receive divine grace. With reverent trepidation, the priest performs repeated prostrations while preparing to:

1. Recite the Golden Light Divine Incantation

2. Visualize deities (meditative practice)

3. Perform the Dipper-walking steps (special footwork)

4. Burn talismans to summon generals

The concluding incantation summons generals under the Northern Dipper's command, whose duties include assisting the Dipper and rewarding virtue while punishing vice. It emphasizes the Jade Emperor's decree that these generals must immediately descend upon the altar riding wind and fire upon summons, without delay. Finally, it specifies these generals belong to the "One Qi Commander Thunder Office" administrative system, summoned through incense burning and flying talismans.

The Qingwei Xuanshu Zougao Yi (Ritual of Petitioning Through the Mysterious Pivot of Pure Tenuity) describes a Daoist ceremonial scene summoning various divine beings to descend upon the altar. These deities, central to Daoist belief, govern human fortunes and misfortunes while swiftly conveying messages between realms.

First invoked are three principal Heavenly Lords: Taiyi Heavenly Lord Wang Zhi (the Celestial Lord of Mysterious Response at the Jade Pivot), Gong Hongbao (the Celestial Lord of Fiery Brilliance at the Pivot of Primordial Radiance), and Liu Qian (the Celestial Lord Who Hears Summons and Swiftly Descends to the Altar). Adorned in feathered robes and the seven stars, they discern the workings of human retribution and destiny.

Next summoned are the envoys under the authority of the Northern Dipper (Beidou) Star Lords: the Immortal Envoy of Qingyang, Yang Ruming; the Great Immortal Envoy of Tuoluo, Geng Miaozhen; along with the True Lord of the Dipper’s Pivot and the Messengers of the Dipper’s Mechanism. The scripture emphasizes these deities’ ability to “emerge from the hidden and enter the depths” (traversing the boundaries between Yin and Yang realms), commanding their immediate appearance at the altar.

Further detailed are the full titles of various marshals: Marshal Fang, Marshal Wang, Marshal Gong, Marshal Liu, and others—all possessing the power to divide their forms and manifest as Qi, simultaneously descending to assist in revealing the truth of matters and clarifying the workings of fortune and retribution.

The text underscores the vast spiritual powers of these deities: in an instant, they can traverse the Nine Heavens (the highest celestial realms), and in the blink of an eye, journey through the Three Realms (Heaven, Earth, and Humanity). With sincere devotion, no petition goes unanswered.

The concluding section outlines the specific prayer: the presiding ritual master (the “officiating priest”) selects an auspicious day on behalf of a devotee to beseech the Northern Dipper Star Lords. The celestial envoys of the Dipper are entreated to bear the talismanic decree (Fulu) to the Northern Dipper’s Mysterious Response Palace, petitioning the Nine Luminaries of the Dipper, the Nine Imperial Consorts, and all attendant divine officials to descend together, witness the ritual practice, and fulfill the supplicant’s request.

The entire passage exemplifies the Daoist belief in “immediate response upon summons.” Through precise rituals and talismanic authority, practitioners commune with the divine to achieve blessings, avert calamities, and harmonize cosmic forces.

This scripture is a liturgical text (Keyi) used by the Qingwei lineage (one of the major Daoist schools) during the "Memorial Ritual" (Zougao Yi) – a ceremony for petitioning the celestial realm. Its core content describes how the ritual master summons various divine generals before the altar, seeking divine revelation regarding auspicious or inauspicious omens.

The master urgently invokes the celestial physicians' spiritual officers (Lingguan) and disaster-relief deities, specifically naming several renowned guardian marshals:

• Marshal Wen (a thunder deity from the Leiting pantheon)
• Marshal Ma (the wind-fire spiritual officer)
• Marshal Zhao (the enforcer of the Mystic Altar)
• Marshal Yin (the Earth Office's Grand Year deity)
• Marshal Guan (the radiant spirit of Fengdu's underworld)
• Marshal Wang (the fierce officer of the Huoluo division)

Simultaneously, the text invites talisman-water immortals, retribution officers, and other divine beings to descend upon the ritual platform. Special petitions are made to the Five Inner Blessing Deities (Wu Zhu) to swiftly investigate the querent's fortune, hoping for clear divine guidance.

The master then recites incantations like "Mysterious Dipper's Primordial Essence" – a classic Northern Dipper (Beidou) mantra used for exorcism, purification, and longevity. The verses speak of sweeping away calamities, capturing malevolent spirits, while beseeching stellar radiance to illuminate and vital energy (Qi) to flourish.

Following this, the master strikes the ritual drum twenty-four times to formally summon:

1. The internal officers (Gongcao) and divine messengers within the practitioner's body

2. Attendant deities like the Golden Lad of Incense and Jade Maid of Flower Scattering

3. The Five Thearchs' direct emissaries (Wudi Zhifu)

4. Local earth gods (Tudi) and territorial deities

The text concludes by affirming the master's sincere intention in ascending the altar, having thoroughly presented the petition, and awaiting the divine response. This passage vividly demonstrates the meticulous celestial bureaucracy and comprehensive memorial procedure within Daoist ritual practice.

This scripture describes the complete ritual procedure of the "Memorial Offering Ceremony" (Zougao Yi) as practiced by the Qingwei lineage, an important Daoist school. The main contents include:

First, the ritual master invokes the "Ten Directions' Pure Qi" (Shifang Zhengqi) — the pristine energy of heaven and earth — to enter his body, enabling his sincere intentions to swiftly reach the highest deities, including:

• The Jade Emperor (Yuhuang Shangdi, supreme deity of Daoism)
• The Great Emperor of Purple Tenuity (Ziwei Dadi, ruler of celestial bodies)
• The Nine Sovereigns of the Northern Dipper (Beidou Jiu Huang, the seven stars of the Big Dipper plus two assistant stars)

Next, the Dipper Lamps (symbolizing the Northern Dipper deities) are lit while incantations summon:

• Marshal Tianpeng (Beidou's guardian deity) leading celestial troops
• The Five Thunder Envoys (Leibu thunder generals) and the Six Ding-Six Jia protector spirits

The scripture emphasizes how the lamps' radiance can dispel malevolent forces, heal illnesses, stabilize the soul, and illuminate dwellings.

Then comes the sequential invitation for each of the Nine Dipper Sovereigns (including the seven stars — Tanlang, Jumen, etc. — plus the two assistant stars) and their consorts to descend to the altar. The ritual seeks divine responses manifested through flame variations or physical omens indicating fortune or misfortune.

Finally, offerings of wine and tea are presented to the Three Pure Ones (Sanqing: Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) and the Jade Emperor. The ceremony concludes with ritual elements like "Flower Scattering" (sanhua, floral offerings) and "Basin Divination" (toupen zhan, ritual prognostication), demonstrating devout supplication.

This scripture enumerates numerous important deities and stellar lords in Daoist belief, primarily categorized as follows:

First are the deities of the Northern Dipper system: including the Great Emperor of the Purple Subtlety at the North Pole (one of Daoism's supreme deities), the Seven Stellar Lords of the Northern Dipper (Greedy Wolf, Giant Gate, Storehouse of Blessings, Cultured and Refined, Pure and Chaste, Martial Arts, Army Breaker) along with their auxiliary stars. These stellar lords govern human life, death, fortune and misfortune, and are frequently invoked during Daoist zhaijiao (purification rituals).

Next are various astral deities: such as the Imperial Lords of the Sun and Moon Palaces, the Twenty-Eight Lunar Mansions Stellar Lords, and the Sixty-Year Cycle Stellar Lords. These celestial beings are believed to preside over temporal changes in human affairs. Special mention is made of the "Birth Year Stellar Lord," the guardian deity corresponding to each person's birth year.

The third category comprises important Daoist patriarchs and protector deities: including the Great Emperor of Perfect Warrior (northern guardian deity), Celestial Master Zhang (founder of the Zhengyi tradition), True Lord Xu Xun (patriarch of the Jingming tradition), and others. The text concludes with divine officials like the "Swift Flying Messenger Who Hastens to Report Responses," responsible for delivering memorials.

This passage actually represents the "inviting deities" section of Daoist zhaijiao rituals. By reverently reciting these divine names, Daoist priests invite these deities to descend to the ritual platform and heed devotees' petitions. The phrase "respectfully beseeching the Dao's compassion to illuminate and perceive" expresses sincere invitation for the deities to descend and bear witness.

This passage is from the Qingwei Xuanzhu Memorial Ritual (Qingwei Xuanzou Yi) of Daoist liturgy, describing the process where a Daoist priest petitions celestial deities through specific ceremonial protocols. The general meaning is as follows:

With reverent awe, I (the priest) reflect that through accumulated virtuous roots from past lives, I have been fortunate to encounter this flourishing era of the Daoist tradition. Though my cultivation has not yet reached profound attainment, I sincerely beseech the protection and peace from the Northern Dipper Lords (Beidou Xingjun) - important stellar deities in Daoism. Following proper ritual procedures, I now respectfully prepare this memorial to present before the assembled venerable ones of the Purple Tenuity Enclosure (Ziwei Yuan), a celestial realm of significance.

I humbly entreat the compassionate attention of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the Three Pure Ones/Sanqing), the Supreme Lord of the Dao (Taishang Daojun, Lingbao Tianzun), and the Supreme Venerable Lord (Taishang Laojun, Daode Tianzun). May the celestial host inscribe these virtuous deeds upon the immortal registers (qingjian), and through the Three Officials and Nine Offices (Sanguan Jiufu, Daoist bureaus overseeing human fortunes), eradicate calamities. With utmost reverence, I prostrate in anticipation of the divine response.

The ritual then proceeds with the burning of the memorial: the written petition along with sacred talismans (fulu) are consigned to the incense burner while reciting incantations. This invokes the Seven Perfected Immortals and the Northern Dipper Lords (including Tanlang, Jumen, Lucun, Wenqu, Lianzhen and other stellar deities) to expel malignant influences and grant perpetual protection. The ceremony concludes with final prostrations of gratitude to the complete pantheon of Northern Dipper deities, including the Jade Emperor (Yuhuang Dadi), Purple Tenuity Emperor (Ziwei Dadi), Solar Lord Emperor (Taiyang Dijun), and Lunar Sovereign (Taiyin Huangjun).

This scripture exemplifies the complete sequence of Daoist memorial rituals: from self-examination and document preparation, to the burning ascent of petitions and incantatory invocations, culminating in thanksgiving and deity dismissal. The phrase "urgently, urgently, according to statute and ordinance" (jiji rulüling) frequently concludes Daoist incantations, signifying immediate efficacy.

This passage presents the sacred titles from the Daoist liturgy Qingwei Xuanshu Zougao Yi (Ritual of Memorial Submission via the Mysterious Pivot of Pure Tenuity), invoked during ceremonies for prolonging life, dispelling calamities, and resolving misfortunes. Here's an accessible explanation of this divine hierarchy:

First is the Northern Dipper (Beidou) deity system:

• The Martial Virtue Star Sovereign (Tai Chang Wuqu Xing Huangjun) of the Supreme Northern Emperor's Palace (the highest celestial court of the Northern Dipper)
• The Destructive Army Star Sovereign (Po Jun Xing Huangjun) residing in the Cavernous Yang Palace
• The External Minister Star Sovereign (Wai Fu Xing Huangjun) of the Jade Emperor in the Hidden Origin Palace
• The Internal Counselor Star Sovereign (Nei Bi Xing Huangjun) and other deities from the Nine Emperor Life-Extension system
• The Great Sage of Heavenly Gang (Tiangang Dasheng) and the Radiant Emperor of Myriad Truths (Wanzhen Jiedu Kuiguang Dijun)

Next comes the Three Dippers system:

• The Three Dipper Lords (Eastern, Western, and Central)
• The Three Platforms and Canopy Stars
• The Twenty-Eight Lunar Mansions from the four directions
• The Twelve Zodiacal Palaces
• The Sixty-Year Cycle Stars
• One's Birth Star (Benming Xingjun, the guardian star corresponding to one's birth time)

Key deities include:

• The Three Primes and Three Officials (Sanyuan Sanguan Dadi): Heaven Official, Earth Official, and Water Official
• The Perfect Lords of the Northern Pole system, including the Perfect Warrior Great Emperor (Zhenwu Dadi)
• Daoist patriarchs: Celestial Master Zhang Daoling (Taixuan Shangxiang Zhengyi Zhenjun), Xu Xun (Jiuzhou Duxian Taishi Zhenjun), etc.
• The Three Great Heavenly Lords (Deng, Xin, and Zhang) of the Thunder Department
• Various immortal officials and messengers, such as the two immortal envoys Qingyang and Tuoluo from the Dipper

The text concludes by explaining that this solemn ritual is performed in the "Purple Ultimate" (Ziji, the highest Daoist heaven) through pure ceremonies with complete liturgical dignity (Keyi), aiming to dispel misfortunes and prolong life. The ritual master humbly acknowledges his mortal limitations, seeking divine forgiveness for any oversights.

This passage reveals the vast pantheon of Daoist deities, particularly the numerous star-related divinities invoked during zhaijiao (purification rituals) and liturgical ceremonies, where each must be properly summoned in sequence.

This passage is a prayer text from the Daoist Qingwei Xuanshu Zougai Yi (Purified Subtlety's Pivotal Memorial Rites), consisting of two main sections:

The first section involves confession to the deities and supplication for protection:

The practitioner begins by repenting past transgressions, beseeching the Seven Stars of the Northern Dipper (Qiyuan) to guard the physical form, and the Nine Guardian Spirits (Jiuling) to bestow blessings and longevity. The prayer requests celestial bodies to avert malignant influences and usher in good fortune, with virtuous stars shining to eliminate the Three Calamities (flood, fire, and wind). Supplications are made for cosmic harmony (celestial origin purified and serene), earthly stability (earthly order pacified), the sun and moon aligned like precious jewels (Two Luminaries as strung pearls), the Five Planets moving in concord (Five Phases as united jades), seasonal winds and rains properly timed (Jade Candles), national prosperity, abundant harvests (Golden Plenty), and the fulfillment of every person's aspiration for a peaceful life reaching natural longevity.

The second section presents concluding vows at the ritual's end:

The Incense Officer Messengers, the Left and Right Dragon-Tiger Lords, and other guardian deities, along with immortals overseeing ritual incense, assemble before the censer. The prayer expresses hope that the practitioner's sincerity may reach the celestial court, with divine grace descending universally. It requests that jade maidens and immortal youths from all directions receive the incense smoke, swiftly conveying the practitioner's petitions to the highest deities—including the Supreme Infinite Great Dao (Taishang Wuji Dadao), the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi), the Purple Tenuity Emperor of the North Pole (Beiji Ziwei Dadi), and the Nine Imperial Star Lords of the Northern Dipper, among other venerable divinities.

(Note: The Qingwei lineage is a major Daoist school whose memorial rites communicate with deities through incense offerings. "Cinnabar-jade essence" refers to incense smoke transforming into celestial treasures, "mystical boon" denotes divine gifts, and "orchid smoke" is an elegant term for sacred incense.)