《清微元降大法》Vol. 22

This scripture documents the secret transmission of ritual methods from the Qingwei lineage (one of the major schools of Daoism), primarily describing how to employ the "Primordial Qi of the Origin" (Yuanshi Yiqi, considered in Daoism as the fundamental energy of the cosmos) to manifest various spiritual powers.

The opening section introduces a nine-character esoteric method called "The Azure Numinous Pivotal Marvel of the Qingwei Divine Empyrean's Brahma Qi." The practice involves calming the mind to visualize a divine general approaching from the east, wearing a headscarf, purple robes, and a golden belt, holding a golden tray containing a radiant mystical character. The practitioner must mentally draw this character and inscribe it on a talisman (Fulu). These nine characters are said to constitute the secret name of the Jade Emperor.

Several important incantation sets are then listed:

1. The "Scripture of the Dao through Primordial Qi" (Yuanshi Yiqi Dao Jing) and its corresponding talismans, which can be used for various rituals including prayers, healing, exorcism, and assisting childbirth

2. The "Talisman for Commanding the Three Qis and All Thunders of the Three Realms," capable of mobilizing the thunderous powers of heaven, earth, and the underworld

3. The "Marvelous Scripture of Primordial Qi" (Yuanshi Yiqi Miao Jing) with its matching talismans, which governs the pure energies of all celestial realms

4. The "Marshal of Cavern Purity Talisman" (Dongqing Yuanshuai Fu) requires accompanying secret oral formulas; this marshal governs the heart-mind (Shen), and invoking his name while inscribing the talisman brings immediate efficacy

The text emphasizes that the Primordial Qi of the Origin constitutes the source of all things, capable of generating thunder and operating heaven and earth. Whether conducting rituals, healing illnesses, exorcising evil, assisting childbirth, performing salvation rites, or subduing mountain and river spirits, sincere use of these talismans will fulfill all purposes. These methods comprehensively govern all phenomena across the three realms, responding immediately to matters great and small.

The concluding section records weather-controlling talismans (for wind, clouds, thunder, lightning, rain, snow, hail, etc.) and hourly talismanic commands corresponding to the twelve earthly branches, along with the application method for the "Heart Seal" (Xinyin, a type of hand gesture or talismanic seal). The procedure involves repeatedly folding the talismanic paper, with successive activations beginning from the sixth fold, enabling rapid summoning of various weather phenomena.

The scripture issues a stern warning: these secret methods require devout cultivation. Careless disclosure or negligent practice will incur karmic retribution.

This scripture records several types of talismans (fulu) and memorial formats used by the Qingwei lineage (an important Daoist school), primarily employed in rituals for summoning deities, exorcising evil, healing illnesses, praying for rain, or stopping droughts.

Among them, the "Thunderclap True Talisman" is a versatile charm that can be burned and ingested to cure diseases or posted to ward off malevolent forces. The "Shangqing Divine Transformation Talisman for Mobilizing City Gods" is used to enlist the assistance of local City Gods (chenghuang, regional guardian deities) by attaching it to official documents. The "Wind and Thunder Instant Response Talisman" can swiftly summon deities of wind, thunder, and rain, requiring six iterations of inscription.

The text particularly emphasizes the power of the "Cavernous Numinous Verses," describing them as secret texts flowing from the Great Void (Taixu, the cosmic origin), which all celestial and earthly deities must obey—those who defy them will be annihilated. When using these verses, the practitioner must visualize golden characters gradually expanding in empty space while reciting primordial incantations.

Later, the scripture details the specifications for crafting the "Shangqing Void-Jade Cinnabar Jade Tablet": it must be inscribed with vermilion ink on blue-green paper, measuring nine inches in length and three inches in width. In urgent situations, only a few characters may be written, but the full ritual requires the complete inscription.

Finally, a fixed template for submitting memorials to the Celestial Court is provided. The Daoist priest must clearly state their identity, the purpose of the request, and humbly acknowledge "daring to trouble the Celestial Majesty, trembling with fear," awaiting the imperial decree in response. The memorial must conclude with the date and the petitioner’s name, then be sealed in a special envelope. All such documents must be ritually burned to ascend to the heavens.

This document presents the memorial format of the Qingwei lineage (a major Daoist school) for petitioning celestial star deities. It meticulously details the eleven stellar deities to be invoked along with their respective palaces:

First listed is the Solar Sovereign Emperor (deity of the sun) residing in the Dongyang Yuyi Palace, followed by the Lunar Primordial Sovereign (deity of the moon) dwelling in the Dongyin Jielin Palace. Next are the Five Phases star deities: the Wood Star Lord in Qinghua Palace, the Fire Star Lord in Mingli Palace, the Metal Star Lord in Haoling Palace, the Water Star Lord in Jinxuan Palace, and the Earth Star Lord in Zhonghuang Palace. Additional stellar deities include Rahu (an ancient astronomical shadow planet) in Tianyuan Palace, Ketu in Yuanshen Palace, the Violet Qi Star Lord in Tianyi Palace, and the Moon Comet Star Lord in Taiyi Palace.

The memorial format requires specifying the petitioner's official rank, clearly stating the document's contents, and requesting the star deities' approval for implementation. The document concludes with the submission date and must include protective talismans (fulu) to safeguard its celestial delivery. During days of yin-yang transition, the memorial must be reported to the Great Unity Celestial Emperor (one of the supreme deities) through the Dongyang Xuanji Office (the Daoist institution governing celestial phenomena), petitioning the North Star (Ziwei) to stabilize the stellar palaces while employing the Primordial Division of True Talismans (an advanced type of fulu) to dispel calamities and bestow blessings.

The closing section designates divine generals for swift document delivery and specifies the presiding ritual master's rank—the Purple Ultimate Mystic Pivot Memorial Grand Rite (an advanced stellar liturgy). The entire process reflects the meticulous celestial-bureaucratic communication system within Daoist ritual frameworks.

This scripture describes a complete Daoist ritual sequence for worshipping the Northern Dipper Lords (the seven stars of the Big Dipper, venerated as important deities in Daoism), including visualizations of divine generals, talismanic procedures, and memorial document formats.

It first depicts the visualized form of a celestial envoy named "Mysterious Pivot Emissary Fang Yangzhong": wearing an embroidered crossed-leg headscarf (an ancient style of headwear), his face shines with golden-jade solemnity, clad in white robes while wielding an axe and riding a black dragon—a typical visualization subject in Daoist meditation practices.

The text then details various required talismans (fulu):

1. Purification Talisman: burned in a water-filled bowl for sanctifying the ritual space

2. Great Mystery Nocturnal Radiance Talisman: used when burning incense facing north at night

3. Northern Dipper Truth-Penetrating Jade Talisman: must be inscribed on three-inch square paper

4. Mysterious Luminary Talisman: written with cinnabar on blue paper

5. Soaring Vault Dipper-Commanding Talisman: if initial burning brings no response, repeat facing north three times

During the ritual, one must silently recite the incantation "Lang yuan lang yuan yi xi" while visualizing the deity's descent. Memorial documents require specific yellow paper (measuring 1.2 square feet) with cinnabar inscriptions, bound with waist-wrapping ribbons rather than leather cases. The memorial format includes:

• The officiating priest's rank and name
• The petitioner's birthplace and natal star lord (Daoism holds that each person has a corresponding Northern Dipper Lord guarding them at birth)
• Specific petition contents

The text concludes with fixed phrases for memorializing the Northern Dipper Lords and their auxiliary deities (Left Support and Right Assistance Star Lords, Qingyang and Tuoluo Divine Kings, etc.), expressing devout supplications. After completing the ritual, one must quietly await divine response—sometimes requiring all-night vigil.

This passage exemplifies the standard procedures of "Dipper Worship" rituals in Daoist liturgy, integrating multiple esoteric elements including talismans, visualization, and memorial documents. It reflects the sophisticated ritual system where celestial bureaucracy mirrors terrestrial governance in Daoist practice.

This scripture records a healing and exorcism ritual from the Qingwei lineage (an important Daoist school), consisting of three main components:

First is the petition addressed to the Nine True Lords of the Northern Dipper (the seven stars of the Big Dipper plus two assistant stars). The ritual master burns this document over incense, specifying the patient's name and illness duration while petitioning the Celestial Medical Officials (divine administrators of healing) to eradicate the disease and restore health.

Next comes the method for creating the "Water Basin Talisman" (shuipen fu): Using cinnabar on yellow paper, the master writes the patient's name within a circular talisman design, then superimposes a six-word incantation. After stirring the talisman in a water basin, the divination interprets the direction the talisman points toward. The basin's rim is marked with twenty-four compass-like directions to determine the illness prognosis.

The text then details the auspicious or ominous meanings behind each directional indication, correlating specific causes and remedies:

• Pointing to the Qian position (northwest) signifies the Heavenly Emperor's pardon, with recovery within three days
• The Hai position (north-northwest) indicates malefic stellar influence requiring five days for improvement
• The Ren position (true north) necessitates fulfilling vows to deities for recovery within seven days
• The Zi position (true north) requires repentance before the Three Officials (Heavenly, Earthly and Water Officials) for curses
• The Chou position (north-northeast) shows karmic creditors demanding resolution, with ten-day prognosis if unresolved
• The Yin position (northeast) foretells underworld soul-seizure, potentially fatal within three days

Each scenario specifies precise timelines and corresponding ritual solutions, including sacrificial offerings (jiao), repentance rites, and zhaijiao purification ceremonies. Terms like "urgent resolution needed" indicate immediate karmic disentanglement rituals, "sacrificial presentation" refers to altar offerings to deities, while "confessing to the Kitchen God" denotes repentance before the Stove Deity (Dongchu Siming).

This passage describes the appearances and responsibilities of several important thunder deities in Daoist Thunder Rites (a form of ritual magic for summoning thunder generals to exorcise evil and heal illnesses). First are the three principal deities: Deng Bowen wears a celestial crown, green robes, and golden armor, with red shoes and a jade belt. He holds an iron drill hammer and rides a dragon, serving as supreme commander of the Thunder Ministry. Xin Hanchen similarly wears a celestial crown and golden armor, carrying a record book in his left hand and a fiery brush in his right, responsible for documenting human virtues and vices. Zhang Yuanbo wears black robes with golden armor and wields a sword, tasked with swiftly delivering thunder ministry decrees.

Next are the Five Directional Thunder Envoys, each corresponding to a cardinal direction: Jiang Ganglun of the East has a green face and red hair, wielding an axe while riding a wind chariot. Bi Ji of the South has a crimson face and golden armor, bearing a sword with a Vermilion Bird companion. Hua Wentong of the West wears white robes and carries a battle-axe, accompanied by a White Tiger. Lei Ya of the North has a pale face and black hair, holding an iron hammer while riding a black tortoise. Chen Shi of the Center wears yellow robes and carries an iron tablet, guarded by a lion. All envoys wear celestial crowns and golden armor, overseeing thunder affairs in their respective regions.

The distinctive Cheng Duanshi wears red robes with a green face and red hair, standing atop a dragon-horse, commanding ninety million thunder troops as the emergency response thunder envoy.

The latter part mentions specific Zhaijiao (Daoist purification rituals) required for different transgressions: seven days of rituals for offending killing deities, five days for angering plague deities, one month for offending City God, while disturbances from Five Void Corpse-Demons require a month of sustained Daoist cultivation to resolve. These rituals must employ specific thunder talismans to summon the corresponding thunder deities for assistance.

This scripture primarily documents the summoning rituals of the Qingwei lineage (an important Daoist school), detailing the iconographic features and invocation methods of various divine generals.

Regarding snow-summoning and childbirth-hastening talismans (fulu): Those written with cinnabar on blue paper and burned in incense burners produce immediate effects, while another type of "message-expediting talisman" uses black ink on yellow paper, similarly burned atop an incense burner.

It meticulously describes five directional swift-action divine generals:

• Eastern Great General Xu Shuaizheng: Blue face, red hair, blue robes, riding a wind chariot
• Southern Great General Xun Ling: Rosy complexion, yellow hair, red robes, riding a fire chariot
• Western Great General Yang Zhong: White face, black hair, white robes, wielding a sword
• Northern Great General Tang Bin: Darkish face, blue hair, black robes, riding a water chariot
• Central Great General Wang Lie: Yellow face, white hair, yellow robes, holding an axe

All wear celestial crowns (tianguan, Daoist ritual headgear) with full-body golden armor and red boots.

Also recorded are several specialized divine enforcers:

• Yue Xiong, the Majestic Lingfu Envoy: Wears a chongtian headwrap with red forehead band, golden face with five eyes, full golden armor and black boots, holding a ceremonial axe
• Ou Ran, the Swift Fire-Thunder Merit Officer: Dons a merit-officer crown, white face with golden armor, blue robes and black boots, wielding a golden axe

Several envoys from the Thunderbolt Department (Pili Bu):

• He Fu, First Celestial Envoy: Blue face with red hair
• Yan Xin, Second Earth Envoy: Features of a celestial soldier (tianding)
• Yue Chong, Third Water Envoy: Rosy complexion with arched phoenix eyes and three-strand beard

All wear crossed-feet headwraps with yellow forehead bands, golden armor over red robes and boots, carrying dragon-headed swords

Two additional Thunderbolt Talisman Envoys:

• Zhong Fang: Rosy face with round eyes and handsome beard, wears chongtian headwrap, red robes with green boots, holding a goose-feather saber
• Tang Yi: Red headwrap with forehead band, beautiful features with golden armor and purple boots, wielding a skyward axe

Finally, it mentions a "convenience talisman" method: written with cinnabar on yellow paper to summon a swift divine general for task execution. These records reflect Daoist ritual practices of invoking divine assistance through specific talismans and iconographic descriptions.

This documents the talismanic writings (fulu) and ritual procedures of the Qingwei lineage (one of Daoism's major schools) for summoning natural forces and deities such as wind, rain, thunder, and lightning.

The text first enumerates various talismans and their applications:

• Summoning talismans for wind, clouds, thunder, and lightning must bear the ritual master's name (written as "Minister [Name]")
• Golden Talismans (high-level fu) come in three grades of potency, increasing from single to triple applications
• Healing talismans can be used with acupuncture, moxibustion, fumigation, or taken as medicinal decoctions
• Labor-inducing talismans are worn on the body
• Stabilizing talismans serve to harmonize Qi fields

It then details divine manifestations and summoning methods:

• In the Western Terrace (deity abode) resides a vermilion-robed deity wearing a dark crown and holding a jade tablet
• The talismanic messenger Guan Liang appears with a xiezhi-crested hat (mythical beast-shaped headgear), blue face with three eyes, golden armor over green robes and red shoes, wielding a battle-axe
• Command tallies measure precisely: 9 cun tall, 2.4 cun wide, and 1 cun thick, with rounded tops and square bases

The complete summoning ritual concludes the text:

The tally's reverse side must bear the inscription "By Decree of the Most High Jade Clarity True King Great Emperor of Divine Empyrean" (honorific title of a Daoist deity)

During incantation, incense must be offered while summoning three Thunder Envoys (He Fu, Yan Xin, Yue Chong)

The phrase "Swiftly bearing the talismanic command to traverse the Three Realms" emphasizes the fu's rapid penetration of heaven, earth, and the human realm

The closing formula "In strict accordance with the Imperial Decree" signifies execution by supreme divine authority

These practices belong to the operational standards of Daoist Thunder Magic (leifa) - esoteric methods for controlling natural forces - primarily employed in rituals for rainmaking, healing, and exorcism.