《無上玄元三天玉堂大法》Vol. 10

This passage explains four Daoist methods for exorcising evil and averting calamities: expulsion (driving away malevolence), purification (clearing baleful influences), severance (cutting off demonic forces), and pacification (removing disasters). Though named differently, all serve to help people resolve misfortunes. Human existence is governed by the Five Phases (Wood, Fire, Earth, Metal, Water), making inevitable the fluctuations of fortune and misfortune—hence the need to master these apotropaic methods for protection.

Particular detail is given to subduing the "Earth Duke's Spectral Forces." The Earth Duke is a deity governing land. When people violate taboos during activities like construction, pond digging, or grave relocation, disasters may ensue. The Supreme Lord Lao (Taishang Laojun) transmitted methods to control these forces using talismanic spells (Fulu) to secure the four directions and restore deities to their proper stations.

The specific procedure involves first using the "Talisman for Securing Construction Sites and Ensuring Peace," which notifies the Year's Guardian Deity (Taisui) and related spirits about the construction purpose, requesting their peaceful return to stabilize the area and transform misfortune into blessings. There's also the "Earth Qi Repelling Talisman" specifically designed to counteract disasters caused by the Earth Duke, which must be written with cinnabar on yellow paper and posted in the central courtyard.

Additionally, methods are provided for resolving "Latent Afflictions" (a type of malignant influence): first setting up a ritual space with the Big Dipper constellation chart to worship relevant deities, then having family members wear the "Supreme Severance of Latent Afflictions Talisman" (kept in red pouches), or using the "Funeral Prohibition Talisman for Latent Afflictions" (written with cinnabar on yellow paper and burned in the Taisui's directional position).

These talismans require specific rituals: the priest must visualize transforming into the Celestial Master (Zhang Daoling), perform the Gang Steps (cosmically patterned footsteps), and breathe Qi (vital energy) onto the brush before inscription.

This scripture records several Daoist exorcism and disaster-averting techniques, primarily involving three aspects:

First is the method for resolving misfortunes caused by grave geomancy (known as "zhongsong" or tomb litigation). If descendants experience family decline with frequent calamities, the issue may stem from ancestral burial site disturbances. The specific practice involves engraving five directional talismanic phrases (Eastern Severance of Misfortune, Southern Refinement of Corpses, Western Expulsion of Calamity, Northern Warding of Disaster, and Central Termination of Corpses) on a stone slab measuring 2.4 chi long and 1.2 chi wide. At a spot about thirty paces from the tomb, dig a three-chi deep pit while reciting the middle chapter of the Lingbao scriptures and performing Yubu steps (the Daoist ritual pacing). Bury the inscribed stone to liberate the deceased souls and bring blessings to descendants.

Second addresses curse removal techniques. Being cursed can cause mental confusion, prolonged illness, or even death, with some enemies performing dark rituals at temples to harm future generations. The solution requires using curse-dispelling talismans of the Five Directional Celestial Emperors (Green Emperor, Red Emperor, White Emperor, Black Emperor, and Yellow Emperor), written with cinnabar on yellow paper and resolved through sacrificial zhaijiao rituals.

Finally comes the method for seeking offspring. Cases of prolonged infertility, miscarriages, or children born weak or intellectually impaired may indicate ancestral grave geomancy disrupting the Shengqi (vital life energy). This requires sacrificial rituals to the Liujia Zhifu (deities governing childbirth) for resolution. All these techniques emphasize communicating with deities through talismans and incantations, harnessing divine power to resolve worldly misfortunes.

This section explains several Daoist talismanic (Fulu) methods for aiding conception, protecting pregnancy, and ensuring smooth childbirth. The first is the "Fertility Talisman" (孕育佩符), specifically designed for women struggling with infertility. The procedure requires establishing a ritual at the Liujia altar (a ceremonial space dedicated to fertility prayers), where the talisman must be inscribed facing the petitioner's life-direction (a favorable orientation determined by their birth date and time). After wearing it continuously for 120 days, the effects will manifest.

Next is the "Pregnancy Protection Talisman" (保胎符), written with cinnabar on yellow paper. When carried by the expectant mother, it safeguards the fetus.

There is also the "Labor-Calming and Delivery Talisman" (治产镇房符), which must be inscribed three times on yellow paper with cinnabar. These three talismans should be hung respectively on the delivery room door, the bed curtains, and the bed itself to prevent complications during childbirth.

A crucial note: all these talismans must be activated with the "Dou Hand Seal" (把斗诀), a specific mudra technique, and should be written while facing a direction abundant with Gang Qi (the vigorous Yang energy of heaven and earth). When performed this way, their efficacy is remarkably potent.