《上清天樞院回車畢道正法》

The Shangqing Celestial Pivot Academy's Complete Rites for the Return of the Chariot records three Daoist ritual seals possessing extraordinary powers:

The first is the "Shangqing Nine Elders' Immortal Capital Seal." Measuring 2.2 inches square with substantial weight, its inscription features eight characters arranged in two lines. Those who carry this seal find wolves and tigers automatically submitting when entering mountains, experience favorable winds when crossing rivers, and gain authority over all grotto-heaven immortal officials. The bearer becomes invulnerable to weapons, unharmed by wild beasts, and protected from drowning, with certain deliverance from great perils. Ordinary wearers enjoy extended longevity and protection from malicious spirits. For healing, its ashes mixed with frankincense decoction can treat children's night terrors and adult illnesses. Pregnant women wearing it experience easier childbirth, while infertile women may conceive. It also dispels curses, resolves grievances, and enhances wisdom.

The second seal, the "Governor of All Realms Seal," also 2.2 inches wide, bears six characters in two lines. This military command seal can summon deities across the Three Realms—immortal officials, city gods, and earth deities—as if bearing the Jade Emperor's mandate. Malevolent spirits must submit before it. Daoist ritual masters without this seal cannot mobilize yin troops; its movement directs spectral armies, its stillness halts them. Disobeying its orders warrants immediate execution regardless of rank, with subordinate spirits carrying out the sentence—only a memorial to Heaven need be filed afterward.

The third is the "Cosmic Thunderfire Seal," specifically governing dragon-snake spirits inhabiting sacred mountains, ancient trees, and temple altars. Its activation summons thunderclaps, but it must never be used simultaneously with other seals. For rainmaking, practitioners seal a written petition with iron plates at dragon-inhabited waters—the dragon deity manifests instantly upon imprinting. This seal also subdues aquatic monsters, tree demons, and haunting spirits in abandoned shrines.

This scripture explains the functions and specifications of three important Daoist ritual seals:

The first is the "Seal for Commanding City God Offices," specifically used to mobilize local City Gods (protective deities of regions). This square seal measures 2.2 inches in width and 0.8 inches in thickness, bearing six characters arranged in two lines engraved in celestial seal script. The bearer effectively assumes the role of administering City Gods, acting with Heaven's authority. When used, subordinate underworld officials will voluntarily report situations, with spirits welcoming and escorting the user. When passing through mountain temples or water bodies at night, soldiers and clerks affiliated with this seal will provide protection. Should any City God troops refuse orders, one may directly petition Heaven.

The second is the "Shangqing Celestial Pivot Academy Seal," employed by the Shangqing tradition (an important Daoist school) for memorials to the celestial court. Measuring 1.8 inches wide and 1.9 inches long, it similarly contains six characters in two lines of celestial script. Used when issuing documents to deities across the Three Realms - celestial (upper), human (middle), and underworld (lower) spheres. All spirits from the Five Sacred Mountains to Fengdu (Daoist underworld), regardless of rank, must comply. Wearing this seal can exorcise evil and cure illnesses, commanding reverence from spirits wherever the bearer goes.

The third is the "Supreme Dharma Master Seal," specifically controlling various troublesome spirits and demons, including the Six Cave Demon Kings (referring to six powerful demonic entities). This seal suppresses spirit disturbances, resolves vengeful ghost attachments, eliminates karmic debts from past lives, and heals diseases. Wearing it prevents vengeful spirits from approaching, wards off malicious karma, improves nightmares, harmonizes all affairs, and removes stubborn ailments.

This scripture documents two types of divine talismans (fulu) used by the Shangqing (Highest Clarity) tradition, an important Daoist school. The first is the "Vermilion Radiance Divine Talisman of Shangqing," formed through the natural coalescence of the true Qi (primordial energy) from the Seven Stars of the Northern Dipper (revered as seven stellar deities in Daoism). It belongs to the sacred implements of the Shangqing Celestial Pivot Bureau, a high-ranking divine institution.

This talisman possesses extensive efficacy: it can destroy temples of malevolent forces, ward off epidemics, and protect one's life—those who wear it become impervious to ghostly and divine disturbances. Ingesting its ashes enhances intelligence and health, neutralizes poison, and cures various malignant diseases, pains, and madness. For pregnant women, it stabilizes the womb and facilitates childbirth while dispelling ghostly Qi and ghost pregnancies (abnormal conception phenomena), as well as eliminating the Three Corpses (three malevolent spirits believed to reside in the human body according to Daoist teachings). When using it, one must form the "wu position" hand seal (a Daoist mudra) with the left hand while reciting a specific incantation.

The incantation primarily invokes the descent of the Seven Northern Dipper Deities (including Tanlang, Jumen, and others) to harmonize cosmic order and beseech disaster relief and blessings. It mentions the "Three Terraces" (three principal stars within the Northern Dipper constellation) as possessing life-nourishing and protective powers.

The second talisman is the "Nine Prisons Divine Talisman of Shangqing," specifically designed to counter disturbances caused by earthly spirits and specters: such as doors opening and closing abnormally, well water boiling, objects producing sounds without cause, infestations of rats and insects, and other supernatural phenomena, as well as resulting mental derangement and chronic illnesses. Its use requires submitting an official petition to the Celestial Pivot Bureau.

Both talismans conclude with the standard phrase "Urgently, urgently, in accordance with the Shangqing statutes and decrees"—a common Daoist formula indicating immediate efficacy. These talismanic methods exemplify the Daoist integration of stellar worship, medical knowledge, and exorcistic techniques.

This scripture describes a Daoist method for creating and using talismans (fulu) to suppress evil influences. The process is divided into two main parts: the creation of iron-plate talismans and instructions for using the Thunder God talisman.

To craft the iron-plate talisman, one must select iron plates of specific dimensions—larger plates should measure two feet four inches in length and one foot two inches in width, while smaller ones should be one foot two inches long and seven inches wide. The inscription must be done on one of the "Six Wu Days" (liuwu ri, an auspicious date in Daoist tradition), as other days are unsuitable. While writing, the practitioner must stand in a "T-stance" (dingzi bu) and form a hand seal (shoujue) by pressing the left thumb against the middle segment of the middle finger. Specific incantations must also be recited.

The incantations invoke deities such as the Nine Prison Gods of Fengdu (the Daoist underworld) and the Thunder Department generals, summoning their power to subdue evil. Phrases like "Golden nets and iron snares capture solitary evil spirits" signify trapping malevolent entities, while "Wind, fire, thunder, and lightning reduce ghosts to dust" describes the deities using elemental forces to annihilate demonic beings. The incantation must be recited seven times, followed by spraying seven mouthfuls of water onto the talisman.

The Thunder God talisman is primarily used to dispel various malignant energies and misfortunes, including plagues, miasmas, curses, and corpse-qi, as well as to counter disturbances caused by mountain spirits, ghosts, or vengeful spirits of the untimely dead. Before use, the practitioner must submit a petition to the Celestial Pivot Court (Tianshu yuan, a Daoist administrative institution) for approval. Once granted, five iron plates are inscribed with the talisman and buried in five different directions. This creates the illusion of thunderfire engulfing the dwelling, deterring spirits from approaching.

All such talismans conclude with the phrase "Swiftly, as decreed by the Supreme Purity (Shangqing) mandate," a common ending in Daoist incantations indicating immediate enforcement of Shangqing sect ordinances. The entire ritual emphasizes secrecy—it must not be witnessed by outsiders—reflecting the esoteric nature of Daoist magical practices.

This scripture documents a Daoist talisman called the "Shangqing Fire Bell Divine Talisman" (Shangqing Huoling Shenfu) and its methods of application. It primarily explains how to use this talisman to exorcise evil, cure illnesses, and avert disasters.

If someone in the household dreams of being burned by fire or encounters an epidemic, applying this talisman will immediately bring a cooling sensation to the afflicted, with sweat breaking out as a sign of relief. In cases where ancient temples harbor malevolent spirits or trees have become demonic and harm people, bury the talisman in the temple grounds or beneath the tree—the temple will collapse on its own, and the tree will wither. Otherwise, heavenly fire will descend to destroy them. If there are water demons, casting the talisman into the water will make the monsters vanish, drive away ghosts, and cause true dragons to appear.

To craft this talisman, one must forge an iron plate on a "Water Day" (a day governed by the Water Phase) and inscribe the talisman on a "Fire Day" (a day governed by the Fire Phase). The iron plate should measure one chi and four cun in length and eight cun in width. The inscription must be done in a purified chamber while performing the "Ding-Gang Steps" (a Daoist ritual pacing pattern), with the left hand forming the "Fire Day Palace Seal Mudra" (a specific hand gesture), and simultaneously reciting incantations.

The incantation roughly invokes deities such as the Thunder God (Leigong) and the Wind Master (Fengbo), summoning the power of the Five Directions' thunder and lightning. It declares that any spirits or ghosts who disobey will be annihilated, while those who comply will be rewarded. After reciting it fourteen times, the talisman is complete and can be used to protect homes and ward off evil.

There is another incantation that emphasizes the Thunder God leading celestial troops to purge malevolent forces, subduing the disobedient on the spot. This must be recited eighty-one times, followed by spraying nine mouthfuls of water onto the talisman.

The "Shangqing Fire Bell Divine Talisman" is exceptionally potent. It can treat infertility in women, restless fetuses, or recurrent miscarriages occurring in the third to fifth month of pregnancy. It also addresses cases where children fail to thrive, dying at one or two years of age. These issues are often caused by unfavorable feng shui in the home or ancestral graves, where conventional blessings prove ineffective—yet this talisman yields remarkable results.

This scripture primarily addresses taboos and blessing methods concerning childbirth. It first enumerates various circumstances that may lead to inauspicious offspring: residences built over ancient tombs, improperly positioned kitchen stoves, offending deities, incompatible marital horoscopes, ancestral sins, karmic debts from past lives, filial impiety toward parents, or unfavorable house orientations.

To ensure healthy and long-lived descendants, couples must particularly avoid intimacy during forbidden periods: the first and fifteenth days of the lunar month, lunar phase transitions, seasonal solar terms, Jiazi and Gengshen days, as well as during extreme weather (storms, severe cold/heat) or physical conditions (overeating, drunkenness). Caution is also required under starlight/moonlight, before kitchen/well deities, during thunderstorms, celestial phenomena, or eclipses. Observing these rules ensures beautiful, fortunate children; violations may result in ugly, impoverished, or short-lived offspring.

For those who have violated taboos, remediation involves submitting petitions to the Celestial Pivot Bureau (a Daoist administrative entity) and wearing specially formatted talismans (fulu). Auspicious signs typically appear within a month, guaranteeing noble offspring. Continued wearing of these talismans after birth protects children from illness, misfortune, and evil influences throughout life.

Talisman creation specifics: Iron or wooden plates of any size may be used. Inscription requires incense offerings and prevents epidemics/fires. The scribe must form the "Tiger" hand-seal (left thumb pressing the "yin" position in Daoist mudras) while reciting incantations. Worshipping or wearing these talismans invokes protection from celestial officials.

Two mantras are appended. The first summons deities like the Birth-Supervising Great Spirit, Immortal Official Han Gong, Five Directional Heavenly Emperors, and Three Platforms Star Lords to protect life, exorcise demons, and bestow immortality blessings—recited twenty-one times during inscription. The second mantra invokes the cosmic stars for longevity, repels the Three Corpses (malevolent spirits believed to inhabit the body), and seeks Lingbao Tianzun's guardianship for transcendence.

These practices follow the liturgical codes of the Shangqing (Highest Clarity) tradition. The text exemplifies Daoism's integrative worldview, weaving reproductive health with astrological cycles, divine worship, and ritual magic into a cohesive system.

This passage discusses the application and efficacy of the "Shangqing Dingjia Divine Talisman" (Shangqing Dingjia Shenfu), a sacred talisman from the Shangqing (Highest Clarity) tradition, one of Daoism's major schools.

This talisman is primarily used to resolve various misfortunes including: offending Tai Sui (the Year Spirit considered inauspicious in folk belief), trespassing against local earth deities, disturbing mountain spirits during construction, geomancy-related disasters, gynecological ailments, burns and scalds, chronic illnesses, astrological misfortune (ancient celestial influences on destiny), mental confusion, recurring nightmares, household disturbances, curses, presence of mentally disturbed individuals in the home, malignant spirits haunting residences, and unexplained loss of property.

The application method involves: inscribing twenty-four copies of the talisman to be posted around the dwelling, or carrying them personally. When writing the talismans, one must use cinnabar (the spiritually potent red mineral in Daoism) while forming the "Wu Hand Seal" (a specific Daoist mudra) with the left hand. Upon completion, recite the designated incantation thirty-six times and spray water once over the talisman.

The scripture records two incantation passages. The first summons divine assistance from General Dingjia (a Daoist guardian deity), Marshal Tianpeng (the Big Dipper stellar deity), and other celestial beings, mobilizing the Six Jia and Six Ding (duty deities of the day), Nine Chous (spirit generals who suppress evil), mountain and river deities, the Twenty-Eight Lunar Mansions, and the protective powers of the Four Celestial Animals: Vermilion Bird, Dark Warrior, Azure Dragon, and White Tiger. The second incantation reaffirms the potency of General Dingjia and sixty Yang spirits (protective deities).

Both passages conclude by emphasizing immediate execution of the ritual, as if obeying the supreme commandment of the Shangqing tradition. This talisman is believed capable of dispelling all malicious entities and safeguarding household harmony.

This scripture records a talismanic ritual for exorcism and healing from the Shangqing (Highest Clarity) tradition, an important school of Daoism. The content is divided into three main sections:

The first part explains the purpose of the Seven Stars of the Northern Dipper Talisman (Beidou Qiyuan Fu). This talisman specifically treats mysterious illnesses caused by ancestral misdeeds or ghostly disturbances, manifested through progressive emaciation, withered limbs, and the potential transmission of this misfortune to descendants. Out of compassion for living beings, the heavens bestowed this sacred talisman.

The usage method is highly specific: the talisman must be burned to ashes and taken with seven willow-carved figurines, decocted in pure wine, administered three times daily. Within ten days, it can eliminate the "disease worms" (an ancient belief that certain illnesses were caused by parasitic entities) and gradually restore health. Patients must first submit a written petition to the Celestial Pivot Court (Tianshuyuan, a Daoist administrative institution), explain their circumstances, and repent their transgressions before mountain and river deities to receive this talisman.

The second section details the talisman's application methods. Beyond ingesting the ashes, twenty-one additional talismans must be posted around the dwelling and carried on one's person. This not only cures illness but also secures divine protection against calamities and safeguards household peace. When inscribing the talismans, one must use cinnabar ink, form hand seals (specific mudra gestures) with the left hand, and simultaneously recite incantations.

The conclusion presents two mantras. The first invokes the Seven Stars of the Northern Dipper (the stellar lords Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, and Pojun), seeking their protection to dispel misfortune, enhance wisdom, preserve health, and prolong life. The second, shorter mantra specifically petitions the Seven Origin Lords (Qiyuan Jun) for longevity and guardianship.

The entire ritual exemplifies the Daoist tradition of combining talismans, herbal medicine, and repentance for exorcism and healing, integrating concepts of astral veneration and ancestral worship.

This scripture records three divine talismans (Fulu) from the Shangqing (Highest Clarity) tradition, an important Daoist school, along with their methods of application, primarily used for dispelling misfortunes and prolonging life.

The first is the "Shangqing Santai Divine Talisman," which helps resolve misfortunes. When encountering inauspicious astral influences, calamitous stars, legal disputes, household plagues, chronic illness in the eldest son, difficult childbirth, or harassment by karmic creditors, one should write this talisman on yellow silk and wear it on the head. The specific method involves: pressing the left thumb at the Chen position (a Daoist hand seal technique), reciting a specific incantation seven times, spraying water onto the talisman, then completing the ritual with mudra seals. The incantation primarily invokes the protection of the Three Platforms Star Lords (auspicious stars within the Northern Dipper constellation), seeking celestial powers to expel malign influences and avert disasters.

Next is the "Shangqing Heisha Divine Talisman," specifically used to subdue water demons. When dragon-like water creatures (legendary aquatic monsters) stir up storms, capsize boats, or demand sacrificial victims, this talisman is employed. Though the scripture doesn't detail exact usage methods, context suggests it similarly requires accompanying incantations and water rituals.

Finally, another potency-enhancing incantation is mentioned, requiring forty-nine recitations along with water spraying and mudra seals. This chant emphasizes supplicating the Three Platforms Star Lords for longevity, seeking the Supreme Deity's protection, and invoking the guardians Kuigang (celestial forces from the Northern Dipper) to ultimately achieve "Yuan Heng Li Zhen" (great auspiciousness).

All these talismanic spells emphasize acting "urgently according to the Shangqing commandments," indicating strict adherence to the school's ritual protocols. The complete ceremony integrates characteristic Daoist elements including stellar veneration, esoteric hand seals, and talismanic magic, reflecting ancient religious practices for seeking deliverance from calamities through ritual means.

This scripture records two types of exorcism talismans (fulu) and their applications from the Shangqing (Highest Clarity) tradition, an important Daoist school.

The first is the Black Killer True Lord Talisman, primarily used to suppress dragon-mischief (aquatic spirits) and ward off disasters. For preparation, an iron plate measuring one chi two cun in length and seven cun in width is required, with the talisman drawn in cinnabar. To suppress dragon-mischief, the talisman is placed at the site of disturbance; when crossing rivers or seas, it should be written on paper and carried to avoid floods and water spirits. While drawing the talisman, the left hand must form the "Hai position" (a Daoist mudra technique) while reciting the accompanying incantation. The chant invokes the Black Killer True Lord (a Daoist guardian deity) and his retinue, summoning divine power to subdue demons and dispel plagues.

The second is the Shangqing Five Sacred Peaks True Form Talisman, which grants the ability to subdue tigers in mountains and dragons in waters. For use, a catalpa wood board measuring two chi four cun in length and one chi two cun in width is required, with the talisman drawn in cinnabar and nailed to the residence to repel pests, birds, and other anomalies. Practitioners wearing this talisman gain protection and longevity, shielding them from demonic interference. Drawing this talisman also requires specific mudras and incantations.

Both talismans emphasize that they must be authenticated by the "original court" (referring to the Celestial Pivot Bureau, the celestial administrative body in Daoism) to be effective, reflecting the formalized use of talismans in Daoist practice. The recurring phrase in the incantations—"urgently as decreed by the Shangqing statutes"—is a common closing formula in Daoist talismanic texts, signifying immediate enforcement of Shangqing law.

This scripture records the exorcism talismans (Fulu) and ritual practices of the Shangqing (Highest Clarity) tradition, a major Daoist school. The content divides into three main sections:

The first part describes the incantation for drawing the talisman. The Daoist priest must form specific hand seals (jie jue) while reciting a mantra invoking: the True Forms of the Five Sacred Peaks (Wuyue zhenxing, mountain deities), the Celestial Warriors (Tianding lishi, protector generals), and phrases like "battle demons and capture ghosts" or "subdue evil spirits." The mantra must be recited fourteen times to harness divine power for suppressing malevolent forces.

The second section presents a more potent reinforcement mantra. This "Great Numinous Talisman of the Five Peaks" employs fiercer language, mentioning "winds, thunder, fire and lightning" and "fierce generals subduing demons for execution." Recited eighteen times, it's accompanied by the ritual act of spraying water (xun shui) onto the talisman.

Finally, the text details the applications and creation methods of the "Shangqing Heavenly Stem Spirit Talisman." This talisman treats various spirit-induced afflictions including ghostly harm, household disturbances, and livestock plagues. Written with cinnabar, it can be worn or posted to prolong life and ward off evil. During inscription, the priest forms the "Zi Position Hand Seal" (thumb pressing the base of the ring finger) while reciting the Heavenly Stem mantra—which invokes powerful protector deities like the "Great Heavenly Stem Spirit" (Tiangang dashen) and "Venerable Star of Venus" (Taibai zunxing), renowned in Daoism for subduing demons.

The conclusion emphasizes all talismans must end with the Shangqing imperial decree formula, signifying their authority derives from the highest Shangqing deities. The entire ritual exemplifies traditional Daoist methods of employing talismans, hand seals, and incantations to mobilize divine power for exorcism and healing.

This scripture records an exorcism ritual from the Shangqing (Highest Clarity) tradition, one of Daoism's major schools. It states that when this method is performed, all divine beings will come to offer protection, leaving no malevolent ghosts daring to linger and cause harm. Specifically mentioned is the intervention of the "Elder of Mount Tai" (a sacred mountain deity), with all malicious spirits being vanquished by divine weapons.

The text contains two incantations. The first is to be recited eight times—its function is to permanently seal evil spirits with sacred talismanic power, ensuring they find no peace. The second incantation is recited twenty-one times while sprinkling water onto the talisman. This chant invokes the power of the "Thirty-Six Heavenly Generals" (Daoist guardian deities) and the "Flame Emperor" (ancient fire god), beseeching the aid of the "Supreme Primordial Lord of the Seven Summits" (a high-ranking divinity) to dispel calamities. It calls for the transformation of true Qi (primordial energy) into thunderous fire, compelling wicked ancient ghosts to submit amid the blaze.

A final note attributes this method to the first volume of the Shangqing Tianshu Yuan Huiche Bidao Zhengfa and mentions its use alongside specific mudras (ritual hand gestures in Daoist practice). The entire ritual exemplifies Daoist cultivation techniques that mobilize divine power through incantations, talismans (Fulu), and mudras to expel evil influences.

This is a healing ritual from the Shangqing (Highest Clarity) tradition of Daoism, consisting of two methods: "Qi Emission Technique" (Buqi Fa) and "Water Incantation Technique" (Zhoushui Fa).

The Qi Emission Technique requires the practitioner to face the sun directly, burn incense, and pray: "This disciple [name], currently holding office in the Celestial Pivot Court (Tianshu Yuan, a Daoist celestial institution), performs the Orthodox Method of the Celestial Heart (Tianxin Zhengfa) to heal the suffering of the people. I humbly request the Solar Sovereign (Taiyang Dijun, the sun deity) to bestow true Qi, filling my entire body with divine energy." The ritual then proceeds through seven steps: first, strike the Celestial Drum (a Daoist cultivation technique) seven times, open the eyes to face the sun, press the middle finger’s third joint with both hands, inhale toward the sun and swallow the breath, while reciting an incantation seven times. This sequence is repeated three times. The incantation states: "Wind ailments disperse with the wind, Qi ailments dissolve with the breath."

When treating a patient, the patient should sit in the southeast facing northwest, while the practitioner sits in the northwest facing southeast. The patient presses the afflicted area, while the practitioner first clears the throat, inhales, recites the incantation seven times with specific hand gestures, and then instructs the patient to clear their throat and swallow the breath. For mild conditions, repeat three to five times; for severe cases, five to seven repetitions are necessary.

The Water Incantation Technique requires deep concentration. The practitioner presses the palm’s central lines with both middle fingers, invoking the power of the Five Directions (east, south, west, north, center) and the Twenty-Eight Lunar Mansions (ancient astronomical constellations). The invocation proceeds as follows:

• The Star Lords of the Eastern mansions: Jiao and Kang
• The Star Lords of the Southern mansions: Jing and Gui
• The Star Lords of the Western mansions: Kui and Lou
• The Star Lords of the Northern mansions: Dou and Niu
• The True Lord of the Seven Stars in the Center

After reciting these invocations, the practitioner guides the Qi of the Five Directions into the water, declaring that this is no ordinary water but the sacred water of the Supreme Ultimate Dao (Shangqing Wuji Dadao, the highest truth in Daoism), capable of dispelling illness and relieving suffering.

This scripture documents Daoist methods for exorcising evil spirits and curing diseases, divided into two main sections:

The first part describes the miraculous properties of "divine water." This sacred liquid is formed from the genuine Qi (vital energy) of high-level celestial beings (Shangjie Zhenren) and possesses extraordinary power. When sprinkled on righteous deities, it enhances their spiritual abilities, while contact with malevolent entities causes them excruciating pain as if burned by intense flames. After reciting a specific incantation ("Kuiyuan Qianyuan..." repeated twenty-one times), this water can purify foul energies and dispel epidemics. It proves effective whether sprinkled around dwellings, consumed as a decoction, or used internally.

The second section details a treatment for "consumptive disease" (a contagious illness resembling tuberculosis) involving parasite expulsion. For patients within 120 days of infection, Zhengyi (Orthodox Unity) priests must conduct a three-day ritual involving three talismans (Fulu):

1. The first talisman, inscribed with cinnabar on silk between 1-3 AM, is rolled into a wax pill and taken with ginseng broth while chanting "Tianling sanguang shen..."

2. The second talisman follows the same preparation at noon, consumed with frankincense decoction while reciting "Ben wei ru wo sun..."

3. On the fourth day, the patient is tied to a pillar. A raw silk thread attached to a talisman is swallowed, then quickly pulled out once it attracts the "consumptive worms" (pathogenic parasites) from the body. These worms must be fried in hot oil. Complete extraction of all three parasites is crucial—failure results in the patient's death.

These methods integrate talismanic magic, herbal medicine, and surgical techniques, embodying the Daoist medical principle of "expelling evil while supporting righteousness." Terms like "Kuiyuan" and "Xuanzhen" refer to important astral deities, while "wu shang" (noon position) and "shen shang" (monkey position) indicate specific hand mudras used during rituals.

Here are recorded several specific methods of Daoist ritual practices, all involving cinnabar-drawn talismans (fulu) and incantations for healing and exorcism.

For treating malaria: When the patient has an attack, press the palm center with both middle fingers while reciting the incantation seven times toward the patient. Have the patient cough once and blow three breaths toward the wall, repeating this three times. The patient must abstain from pungent vegetables like onions and garlic (known as the Five Pungents) and toxic foods for seven days. The incantation consists of powerful phrases like "Slay, bind, by decree sever and extinguish."

For treating abscesses and toxins: With the left hand positioned at the "noon direction" (a Daoist directional term indicating due south), press the affected area while chanting: "Why does this poisonous thing harm human flesh? I shall now send you to the Mountain of Knives." After seven recitations, have the patient cough once, blow breath toward the ground, then stomp to disperse the malignant qi.

For epidemic diseases: Before entering, press the palm centers with both middle fingers while chanting the "Seal Heaven's Eye" incantation to become invisible to spirits. At the patient's bedside, declare: "Plague Year Kings and Epidemic Messengers (deities governing pestilence), this person committed misdeeds so Heaven sent you to inspect. Now he has repented and returned to the Great Dao. I have already petitioned the Heavenly Emperor and notified the City God. Unless mandated by Heaven's decree to take his life, quickly withdraw the disease qi without delay, lest you miss the Heavenly Pardon Edict."

For exorcising ghosts and malign influences: The practitioner must know the patient's exact birth date and hour. Holding a sword in the right hand, first press the "year pillar" position while chanting forty-nine times, then spray water toward the patient. If ineffective, repeat at the "month pillar" position, then if needed proceed sequentially through the "hour pillar" and "day pillar" positions in cycles until effective. The specific incantation isn't recorded but would contain potent esoteric phrases.

These methods all require coordinated hand seals (qiajue), directional orientation, breath techniques (gathering and expelling qi), and incantations, demonstrating how Daoist ritual combines physical gestures, breath control, and mystical language. The frequently used concluding phrase "urgently, urgently, in accordance with statutes and ordinances" (急急如律令) commands immediate compliance with divine decrees.

This passage explains several Daoist methods for exorcising evil and healing illnesses. First is the "Four Heavenly Thorns Binding Evil Technique," which must be performed at specific hours (for example, those born during the Zi hour should perform it then). It involves ingesting talismans of the Northern Dipper's Seven Luminaries (Beidou Qiyuan Fu) and Three Platforms (Santai Fu) with mastic soup to suppress demonic disturbances.

Next is introduced a "Herbal Spirit Elixir" (Cao Ling Dan) prescription for treating heart-related and blood-related evil influences: requiring seven divine peaches, half an ounce of mastic, half an ounce of cinnabar (Zhu Sha), half an ounce of wild jujube seed, half an ounce of Chinese angelica root (Danggui), half an ounce of rehmannia root (Dihuang), and half an ounce of realgar. These seven ingredients are ground into powder and formed with wax into pills the size of phoenix tree seeds. Take twenty-one pills each time with seven talismans (specific talismans vary by circumstance). Men should take them with rush pith soup, women with safflower soup.

The text then details the roots of various evil-induced illnesses: when people commit unvirtuous acts—such as arrogance, debauchery, killing, filial impiety, or greed—delusional thoughts arise, disturbing the Shen (spirit) and allowing evil forces to invade. These demonic influences cause abnormal behaviors like laughing or crying without reason, mood swings, mental confusion, or behaviors like singing and dancing while weeping, abnormal eating habits, and disregard for social hierarchies. Such symptoms may stem from disturbed graves, improper ancestral worship, dwelling in inauspicious locations, or wanton tree-cutting.

Symptoms correspond to the Five Zang organs:

• Heart disorders (Fire phase): red complexion, loud laughter, frequent anger
• Liver disorders (Wood phase): greenish complexion, excessive drinking, persistent sorrow
• Lung disorders (Metal phase): pale complexion, violent tendencies, frequent talk of killing
• Spleen disorders (Earth phase): yellowish complexion, gluttony, incessant chatter
• Kidney disorders (Water phase): mood swings, tearing clothes, gritting teeth, shy demeanor

Treatment first requires talismanic suppression (Fulu), followed by herbal medicine targeting the corresponding organ system for optimal effect.

Finally, it teaches how to identify different types of ghosts and evil spirits:

• Those glaring and gnashing teeth, violent and self-harming are "self-punishment ghosts"
• Those singing, dancing and laughing are mountain demons (Shanxiao)
• Those calling upon spirits and biting objects are "wandering death ghosts" (souls who died away from home)

This passage primarily explains methods for identifying and exorcising various malevolent spirits. It first describes the distinctive manifestations of different ghosts and demons: those prone to fits of anger or laughter are temple spirits; those who gnash their teeth and wail as if in pain are drowned ghosts; those who fear living people are demonic apparitions; those averse to light are ghosts of women who died in childbirth; those haunting groves are tree spirits; those self-harming or suicidal are ghosts of unresolved grievances; and those excessively lethargic are spirits of prisoners who died in jail.

It then notes that people who treat scriptures disrespectfully during recitation, sigh frequently, appear restless, speak frivolously, or exhibit erratic emotions also show signs of spirit possession. To determine genuine haunting, observe the eyes: if the pupils roll upward with a bluish-white tint but the gaze remains clear, the person is feigning illness; abnormal eye movements indicate real affliction.

Treating madness and spiritual disorders follows a complete procedure: first, have the patient write a petition detailing their condition, investigate their residence, and issue an official document to the local City God (protective deity) to mobilize underworld soldiers for defense. The ritual master must dress formally, maintain dignified bearing, and follow proper protocols. When facing the patient, offer gentle guidance without harming their spirit—only then can the cure be lasting.

Particular emphasis is placed on purification through fasting and bathing before exorcism, with full concentration on the ritual. During practice, face east to burn incense, stand upright, and form the Shangqing Hand Seal (a mudra), moving it from the back of the head to the brow, then down to the waist. Simultaneously, silently recite incantations to summon the body's internal Guardian Messengers (protector deities), Twelve Time Spirits, Three Hun and Seven Po souls, and organ deities, requesting their power to transform into a demon-subduing master of the Shangqing Mystic Capital (a Daoist celestial realm).

This content encapsulates core elements of Daoist exorcism: spirit taxonomy, diagnostic methods, formal liturgy (Keyi), visualization techniques (Cunsi), and the use of mudras and spells, reflecting the systematic and ceremonial nature of Daoist ritual magic.

This is a Daoist exorcism and healing ritual chant, detailing the specific procedures for summoning divine protection and expelling malevolent forces.

The ritual master, clad in crimson ceremonial robes and holding a jade tablet (a Daoist ritual implement) with vermilion shoes, sits solemnly before a jade altar. He invokes multiple deities for protection: a red glow envelops from above while auspicious clouds swirl below. Proceeding to the designated location, he investigates the source of spiritual disturbances for a afflicted household, dispelling pathogenic influences and causing malevolent spirits to dissipate naturally, thereby curing illnesses. Southern deities arrive to safeguard the master, transforming his physical form into the pure Jade Void state (yuxu, representing absolute purity in Daoism). The chant concludes with the standard Daoist command formula "Urgently, by the decree of Shangqing" (a common liturgical phrase indicating immediate execution).

After recitation, the master faces east to spray consecrated water over himself before offering incense. When turning south, he performs tooth-tapping (a Daoist cultivation practice), announces his ritual rank and name, then bows to the Southern Star Lords. Specifically invoked deities include: the Six Southern Dipper Lords (Celestial Palace, Celestial Minister, Celestial Bridge, Celestial Union, Celestial Pivot, and Celestial Mechanism), the Southern Pole Longevity Star Lord, the Three Luminous Ladies of the South Pole, and the Fire-Bell General of the South Pole.

The master declares today's auspicious date for spiritual practice, expressing his wish to universally deliver sentient beings and relieve worldly afflictions. He petitions the Southern Star Lords to bestow divine light for protection, dispatching three thousand guardian generals and the Fire-Bell General to safeguard him while granting longevity. During the ritual, he performs specific pacing patterns (bugang, the Daoist ritual star-stepping) while reciting each star lord's name with every step.

Next, the master wields his sword while chanting commands for the Merit Officers (divine messengers in Daoism) to act swiftly: though capable of ascending to heaven, descending to earth, or entering water palaces, their current mission directs them to the specified household. Local earth deities and city gods are summoned to guard the premises, thoroughly investigate the patient's condition, maintain strict vigilance, and preserve ritual purity. The chant emphasizes the harmonious fusion of celestial and terrestrial qi, commanding the divine generals to act without delay—the master awaits at the altar with drawn sword.

Upon completing the incantation, the master plants his sword into the ground, interlaces his fingers, and concludes the ceremony with a powerful shout. The entire process demonstrates the meticulous procedures and sacred solemnity characteristic of Daoist exorcism rituals.

This scripture describes the complete ritual procedure for a Daoist priest to expel evil influences from a sick person. When the priest enters the patient's home, he must immediately adjust his headscarf and proceed directly to the center of the main hall, where he sits upright. Upon seating, he forms a mudra (ritual hand gesture used in Daoist practice) by pressing his middle fingers into his palms, then distributes Qi (vital energy) to the four directions while reciting an incantation.

The incantation states: "I am the grandson of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the son of the Supreme Lord Lao (Taishang Laojun). The Seven Stars of the Northern Dipper obey my commands. I tread the Yu Steps (Daoist ritual pacing resembling the Big Dipper), accompanied by celestial officials, with the Azure Dragon guarding my left and the White Tiger following my right. The Three Pure Ones (Sanqing) secretly deploy their vital Qi. Should any demonic spirits dare resist, they shall be captured in golden-iron nets and delivered to the Fengdu Hell for execution." This incantation must be recited seven times.

After recitation, the priest inhales the surrounding Qi and exhales it onto his hands, then presses the mudra forcefully until feeling pain. He then recites the second incantation: "Heaven is my father, Earth is my mother, the sun and moon are my brothers, and the Northern Dipper is my companion. The Six Jia Generals wield battle-axes while the Earth Jia Generals sternly hold bells and drums. The Three Terraces stars lead before me, and the avian constellations follow behind. I act by Heaven's mandate, beheading evil spirits and subduing malicious ghosts. All obey my commands as I harmonize fierce energies. By celestial decree, even earth deities must comply."

The priest then performs rituals facing the five directions in sequence:

Facing east, he invokes the Azure Emperor and Azure Youth Lord to strike bells and drums, swiftly capturing the haunting evil spirits and imprisoning them in the Golden Net Hell for immediate punishment. Upon receiving the celestial command, he glares eastward and shouts "Begone!"

Facing south, he invokes the Red Emperor and Red Youth Lord wielding thunderbolts to swiftly capture the evil spirits and imprison them in the Endless Hell for immediate punishment. Similarly, he glares southward and shouts "Begone!"

Facing west, he invokes the White Emperor and White Youth Lord bearing battle-axes to swiftly capture the evil spirits and imprison them in the Sinking Sea Hell for torment. He glares westward and shouts "Begone!"

Facing north, he invokes the Black Emperor and Black Youth Lord holding the Imperial Bell to swiftly capture the evil spirits and imprison them in the Unfettered Hell. He glares northward and shouts "Begone!"

Finally, facing the center, he invokes the Yellow Emperor and Yellow Youth Lord wielding golden mallets to swiftly capture the haunting evil spirits.

This describes the ritual process of Daoist exorcism and healing. The priest subdues malevolent spirits possessing a person through incantations and mudras (specific hand gestures).

When the possessed individual is brought before the altar, the priest recites: "By decree of the celestial and earthly deities, dispatch heavenly troops to swiftly capture the evil spirits without delay." This incantation is repeated seven times.

Next, the priest commands the underworld jailers to apprehend the spirits, reciting: "By the Mandate of Heaven, immediately bind these demons. Attendant jailers must show no leniency—swiftly interrogate them according to celestial will." After three repetitions, the possessed person will spontaneously sit down.

If the spirits remain unsubdued, the priest shouts "Apply the cangue!" while reciting: "By decree of the Jade Emperor, shackle these rebels who defy the Shangqing (the highest Daoist paradise)." The possessed will then feel as if physically constrained by wooden stocks.

Should resistance persist, the priest forms the Jade Emperor Mudra and commands "Bind them tight!" while reciting the Purple Tenuity Seal incantation seven times. The victim will experience sensations of being tightly bound.

For continued defiance, the priest orders "Strike the legs!" while performing the Demon-Interrogation Mudra. The possessed will cry out in pain. Finally, the Yellow Hornet Incantation is recited thrice: "Demons heed this command—the power of the Dipper's Guiding Star (the divine force of the Big Dipper) is present. Obey immediately and disperse!"

Throughout this process, the priest progressively intensifies pressure on the spirits by mobilizing celestial troops and underworld enforcers through incantations, mudras, and talismanic commands until the spirits confess or depart. This exemplifies the fundamental Daoist magical principle of "using divine power to subdue ghosts."

This scripture records the exorcism and healing ritual procedures of the Shangqing (Highest Clarity) Daoist tradition, comprising five incantations with corresponding hand mudras (specific ritual gestures). When a patient suffers from evil spirit possession, the ritual master performs the following steps in sequence:

First comes the Bronze Pillar and Molten Iron incantation to intimidate the evil spirits. The master recites seven times: "By the witness of the Great Subtlety Star Lord (a Daoist deity), let crimson molten bronze punish malevolent ghosts, condemning them to eternal suffering beneath the Nine Heavens without hope of deliverance." This is accompanied by the Ghost-Investigating Mudra hand gesture. If the patient groans in pain, the master inquires about specific afflictions.

Next follows the Ghost-Slaying method. With hands forming the Demon-Annihilating Mudra, the master declares: "Your grievous sins warrant decapitation," then recites the Ghost-Slaying incantation: "By the Jade Emperor's stern decree, executing celestial law without mercy, divine twin blades eradicate evil completely—drag them to the altar for immediate execution." After seven recitations, the master pronounces the sentence of death by a thousand cuts upon the spirits.

Subsequent steps involve the Ghost-Severing and Ghost-Exiling incantations. The Ghost-Severing chant emphasizes: "The Heavenly Emperor's edict brooks no delay—with the Three Realms' talismanic orders (divine commands of Heaven, Earth and Water), execution shall proceed immediately." The Ghost-Exiling chant pronounces judgment: "For grave offenses, evil ghosts shall be banished to the abyssal marine barracks—defiers shall be crushed to dust." After each incantation, the master sprays consecrated water to symbolize suppression.

The final procedure addresses long-distance treatment for spirit-induced madness. For female patients, the master forms the Jade Emperor Mudra (symbolizing the supreme deity's hand seal) over purified water while reciting seven times: "Celestial dragon hands expel a thousand demons, singing immortal hymns from the Great Brahma Heaven (highest celestial realm)." After seven exhalations into the water, the master traces the mudra's symbolic pattern into the liquid, transforming it into spiritually empowered water capable of exorcism.

This passage describes several hand mudras (specific ritual gestures) and ceremonial procedures commonly used in Daoist exorcism rituals. First are the methods for forming different mudras: the Taiqing mudra extends the index and middle fingers upward; the Kanggui mudra keeps these two fingers at mid-position. Both the Yuqing and Yuhuang mudras use the middle finger - one pointing upward, the other centered. The Zhuojian mudra points the middle finger downward, while the Shangqing and Ziwei mudras both position the ring finger at center. The Peigui mudra centers the little finger, and the Miegui mudra points it downward.

Before performing the ritual, preparatory documents must be prepared: burning the Guanyin (passage permit) and posting notices to inform local deities including the Earth God (Tudi), Director of Fate (Siming), Door Gods (Menshen), and General of Five Paths (Wudao Jiangjun) - the guardian of roadways. Official documents must also be sent to the City God (Chenghuang) to borrow underworld troops for capturing and guarding evil spirits, with follow-up documents required to return these spirit soldiers afterward. The entire process must be reported to the celestial court.

Next comes the Qi-infusing incantation, which roughly translates as: "I beseech protection from the Primordial Spirit of Heaven (Qianyuan Tianling) and the Ten Celestial Stem Deities (Jia, Yi, Bing, Ding, etc.). May the Vermilion Bird (Zhuque), guardian of the south, provide shelter. May my internal functionaries (internal deities) and the Three-Five Generals (Daoist protector deities) assist from all sides. On this auspicious day, may I penetrate the profound mysteries, cleanse defiled energies, suppress malignant forces, refresh my spirit (Shen), and achieve progress in cultivating the Dao." The chant concludes with "Urgently, urgently, in accordance with the Shangqing commandments," indicating compliance with the highest directives of the Shangqing tradition.

This content originates from the middle scroll of the Shangqing Tianshu Yuan Huiche Bidao Zhengfa, documenting the complete exorcism ritual procedures of the Shangqing school (an important Daoist lineage). The text preserves early Shangqing liturgical practices while showing influences from later Zhengyi ritual developments, particularly in its bureaucratic spirit-dispatching methods and integration of internal alchemy (Neidan) concepts with external ritual forms.

When submitting a petition (touzhuang) to the Celestial Pivot Court (Tiānshū Yuàn, the Daoist institution governing human fortunes and misfortunes), one must first burn incense. Hold the "Hai" position (a Daoist hand seal technique) with two fingers, stand with hands on hips, knock the teeth three times, and exhale a breath toward the ground. Then knock the teeth three more times, inhale from the air and swallow, followed by reciting the incantation:

"Heaven and Earth, divine spirits, heed my command! By the decree of the Jade Emperor, I investigate malevolent forces. The people submit this petition with genuine grievances—how dare the officers of this court delay? Swiftly dispatch the Director of Fate (Siming Shen, the deity governing lifespan) to capture the haunting spirits! Go and return quickly! I stand before the altar, sword in hand, awaiting your report. Urgently, as if by law and decree!"

Conclude by shouting "Go!"

After reciting the incantation, carefully examine the petition’s text to determine whether evil spirits are involved. Handle the matter according to celestial law: minor cases should be delegated to local deities or household guardians; if dispatching divine troops is necessary, write at the end of the petition "Deploy soldiers and generals from such-and-such temple" and seal it with the Stamp of the Universal Dharma Lord (Dūtiān Fǎzhǔ Yìn, an important Daoist ritual seal). Then offer incense, wine, tea, and fruits to the divine generals, and after the patient recovers, send the spirits back to their temples with paper offerings.

Preparations for submitting a petition include: six bundles of gold spirit money, twelve paper horses, incense, candles, and other offerings. If the court’s divine generals deem the situation too perilous, they will not lightly accept the case. Even if temporary peace is achieved, the patient’s lifespan may still be short—thus, handle with caution to avoid damaging one’s cultivation merit (gōngdé). These rules were established by the Supreme Dao Lord (Tàishàng Dàojūn, a high Daoist deity) of the Shangqing Paradise in the first year of the Dragon Han era (Lónghàn Yuánnián, a Daoist calendar epoch). They mandate that celestial officials investigate human misfortunes through the Kitchen God (Zàojūn Simìng, who oversees household morality), then refer cases to the Celestial Pivot Court for remedy.

Petition Format:

"Disciple [Name], residing in [Village, Lane, Township, County, Province], submits this petition concerning [Patient’s Name], aged [Age] with birth date [Bazi]. Since [Month/Year], this person has suffered illness unresponsive to treatments, suspected to stem from evil interference obstructing medicine. With no recourse, I appeal to the Celestial Pivot Court for lawful intervention."

The date must match the name at the beginning.

Authenticating Petitions:

Assess the handwriting and content, supplemented by divination, to verify the presence of evil forces before applying celestial statutes.

This scripture primarily explains the Daoist practice of diagnosing sources of spiritual disturbances in dwellings or human bodies through analyzing defaced written characters during exorcism rituals. It details how specific corruptions in characters like "prefecture" (州), "county" (县), "village" (乡), and "ward" (保) correspond to different types of hauntings, along with three levels of calamity manifestations: "grave violation" (犯重), "provoked disturbance" (挑起), and "attributed loss" (注失).

For instance, when the character "prefecture" (州) appears defaced: it may indicate three scenarios. The first suggests unfulfilled ancestral vows spanning three generations, or disturbances from the Five Paths (five directional roads) before the household gate, with tomb spirits from the southeast causing trouble. The second implies the family possesses unidentified objects of unknown origin, or has encountered blood-tainted items within twenty-one days, attracting wandering ghosts that bring misfortune. The most severe third scenario indicates female remains buried seven chi (about 2.3 meters) beneath the house's foundation, or violent deaths among close relatives within seven years, resulting in household unrest and potential hauntings by "flying corpse specters" (飞尸女殃鬼) or similar malignant entities.

"Grave violation" denotes the most severe calamities, typically involving buried remains beneath foundations or blood-related disasters. "Provoked disturbance" refers to moderate hauntings, often caused by the Five Penetrating Spirits (五通鬼, five types of demons) or flying earth deities. "Attributed loss" usually involves restless household deities, ancestral hauntings, or illnesses stemming from food impurity.

The text mentions various malevolent spirits recognized in Daoism: "flying corpses" (飞尸) and "blood corpses" (血尸) represent vengeful ghosts, while the "Five Penetrating Spirits" (五通) are shape-shifting demonic entities. The Kitchen God (灶君) serves as the hearth protector, and City God (城隍) with Local Earth Deities (社伯) function as territorial guardians. These disturbances often manifest through specific vectors: geographical features (like southeast-facing ancient tombs), objects (such as antique paintings with strange auras), or behaviors (like consuming food outside the home).

This scripture enumerates various types of ghosts, spirits, and supernatural beings that may bring calamities, along with their corresponding harms. They can be categorized by direction and type:

In the western direction, one may encounter disturbances from ancient tomb spirits and deities of abandoned temples, which can unsettle households, wells, and stoves. Self-harm incidents may occur at doorways. There are also female wandering souls and male spirits arising from polluted waterways, as well as tree spirits known as "Wutong" (folkloric entities attached to trees).

The northern region requires caution against animated bronze statues, unfulfilled vows to the Stove God, wandering Wutong spirits, and funeral carriage ghosts. Particular attention should be paid to metal objects that may bring fatal dangers. Mountain goblins (shanjing) and wood spirits (muke) disrupt domestic peace, while female ghosts who died away from home also cause hauntings.

Southern areas commonly face plague-spreading ghosts, curses from foreign monks, and astrological conflicts, which disrupt the Five Phases (Wuxing) and unsettle ancestral spirits. Failure to record names may allow western tomb Wutong and wandering ghosts to poison people through medicine.

The text further warns that polluting ancestral spirits or improper conduct invites heavenly punishment. Unfulfilled clan vows trigger astral disasters, while uncles' spirits, buried corpses beneath halls, and animated antiquities all bring trouble. Ancestral curses against temple gods or boastful words inevitably lead to mortal consequences.

The northeast demands vigilance against yellow earth arrow sha (geopathic afflictions), plagues, mountain gods (shanshen), river deities (hebo), female ghosts, and gu poison vapors. Familial transmission of corpse-related illnesses (possibly contagious diseases), mountain spirit disturbances, and concealed corpses beneath houses all stem from accumulated family misdeeds.

Maternal ancestral spirits, monastic curses, debt-collecting ghosts, weapons collected by those who died abroad, tile spirits, animated fish and turtles, and well-dwelling female ghosts may all invade dwellings. Northwest abandoned temple deities and unburied female ghosts behind western houses require caution. Unfulfilled ancestral vows, friend spirits, and direct stellar alignments (xingxiu zhengzhao) all manifest karmic retribution.

Note: The parenthetical "not in governance" (buzai zhi) indicates irremediable cases, "serious offense" (fan zhong) denotes severe violations, while "missing annotation" (zhu shi) may mark textual omissions. These contents reflect Daoist systematic classification of supernatural threats and corresponding countermeasures.

This scripture describes various calamities caused by malevolent spirits and hauntings, which can be categorized into several types:

The first is "Zhushi" (fateful demise), referring to untimely death. For instance, when the Northern Death-Carriage Ghost colludes with the Five Paths Generals (Taoist underworld deities) and Southwest venomous ghosts, it results in incurable fatalities. Other causes include one's destiny star being overshadowed by malefic astral influences, or having unquiet graves (unappeased spirits), mountain demons, or ancient tomb/well specters buried beneath one's dwelling - all leading to severe illness.

Next is "Tiaoqi" (spiritual harassment), indicating demonic disturbances. Mountain deities causing mischief, defiled spirits creating chaos, vengeful ghosts of wrongful deaths, or souls perished by poisoned medicine can all disrupt household peace. Southwest corpse-qi, curses from relatives or monastic practitioners, and possessed bronze/iron artifacts in the home fall under this category.

"Dianwu" (defiling contamination) refers to pollution by foul energies. When temple spirits from the Southeast manifest or malevolent corpses lie beneath the main hall, supernatural phenomena appear within twenty-one days. Ancestral ghosts drowned in Northwest waterways or curses from distant temple deities also bring contamination.

"Fan zhong" (grave violations) denote severe transgressions. The Five Manifestations (folk deities) and incense spirits causing chaos in the Southwest, or offending the Earth Mansion's Year Lord (annual astral divinity), invite major disasters. Southern corpse-demons, tree spirits, ghosts of those who died abroad or by suicide - all constitute serious calamities.

The text further specifies that storing ancient weapons, bamboo/wood displaying unnatural hues, self-harming women, mountain goblins haunting old shrines, cursed temple ghosts, or disturbed ancestral graves in the West can all trigger disasters at specific locations and times.

This scripture describes various types of malevolent spirits and the calamities they cause, as commonly encountered in the "Shangqing Celestial Pivot Bureau" (Shangqing Tianshuyuan) exorcism rituals of Daoism. It systematically categorizes different haunting entities based on their directional origins and manifestations:

From the East often come wandering ghosts drawn by bloodshed, invading households to cause domestic unrest and ancestral disturbances. The West harbors flower-and-fruit spirits (huaguo jingguai), mischievous deities (youxi zhi shen), or offenses against ancient tomb guardians, which manifest strange phenomena within one hundred days.

The Southern direction frequently sees roadside female ghosts (lu si nügui), soldier spirits (bing sigui), and licentious Five Penetration Demons (Wutong gui) bringing misfortune. Northern regions commonly suffer from mountain goblins (shanxiao) and curses-induced disasters. The central方位 is vulnerable to artifacts-haunting spirits and poison-curse ghosts (gu du zhi gui).

Specific household locations also host distinct entities: well and hearth areas conceal unknown spirits, gateways attract five wandering deities (wudao youshen), while four feet below fences hide the souls of those who died by blades. Such hauntings cause nightmares, sudden deaths, and incurable illnesses among family members.

The text particularly emphasizes several disaster sources: unfulfilled ancestral vows, karmic creditors from past lives (yuanshi zhaizhu), resentment from wrongful deaths, offenses against mountain and earth deities, and mixed worship practices (confusing offerings to different deities). These disrupt the "Director of Fate" (Siming) and cause the Three Realms' pure deities to withdraw their protection.

Finally, it warns that duplicity and broken vows invite celestial punishment leading to irreversible calamities. This passage essentially serves as a diagnostic guide for exorcists to identify haunting spirit types and their directional origins before performing purification rituals.

This scripture enumerates various types of malevolent spirits, ghosts, and supernatural entities that may cause calamities. The text categorizes them into three primary groups:

The first category consists of deities and spirits haunting residential areas from above. These include door gods (menshen), the Five Manifestations (Wutong Shen, malevolent deities in folk beliefs), tree spirits (shujing), city god (Chenghuang Shen), and others that may bring misfortune due to unresolved grievances. Additionally mentioned are five types of restless spirits: ghosts of those who died in prison, vengeful female ghosts transformed from corpses, and fierce mountain spirits.

The second category comprises evil entities haunting from below dwellings. These include violent ghosts (chang gui) of those drowned in rivers, toxic female corpse spirits from the north, and mischievous object-animated spirits. Hidden corpse ghosts beneath halls, inauspicious ancestral graves, and ancient artworks coming to life can all cause incurable illnesses.

The third category details misfortunes incurred through specific actions: contracting diseases from purchasing a sick person's clothing, encountering sudden-death female ghosts, or being afflicted by southwestern venomous spirits. Other disturbances come from stone spirits, animated bronze/iron objects, beast-shaped spirits, tomb deities, mountain gods, and river deities.

The scripture further lists additional causes: unresolved wishes of mountain deities (Yue Shen), fraternal curses, evil-path ghost officials, the Five Fierce Deities (Wuchang Shen), and animated mountain rocks. Misfortunes may also stem from ancestral spirits of three generations, female ghosts who died abroad, unsettled earth deities, violent river ghosts, and blood-poison deities.

Consuming food from eastern or northern directions may cause illness, while western water spirits and northern locust tree deities can bring terminal diseases. Ghosts of battlefield casualties, wandering spirits trapped in the Five Paths of Rebirth, unresolved land grievances, and northern curses likewise bring calamity.

Suicidal female ghosts haunting kitchens or latrines, ancient temple spirits from east/west, and unidentified well/ditch ghosts all cause disturbances. Killing living beings within two years, karmic debts spanning seven lifetimes, and inauspicious stellar influences similarly invite disaster.

Filial impiety, poisonous mountain spirits from the southeast, and ghosts of those who died abroad bring misfortune. Five-directional venomous qi (wudu qi), wandering tree deities, mountain goblins (shanxiao), stone spirits, water demons, and ghosts of violent river deaths all pose potential threats.

Offending the Year God (Taisui) within a decade, unsettled ancestral graves, disruptive ancestor spirits, and restless door gods all cause calamities. Blood corpses, the Five Manifestations, rampaging mountain goblins, fox spirits, and unidentified well/oven spirits are additional sources requiring vigilance.

This scripture enumerates various ghosts and spirits in Daoist belief that may cause disturbances, primarily categorized as follows:

The first category comprises vengeful ghosts of the deceased, including "sudden-death ghosts" (those who died abruptly), "consumption-spreading ghosts" (spreaders of infectious diseases), "newly deceased spirits," "hanging ghosts" (suicides by hanging), and "wandering death ghosts" (those who perished away from home). These unsettled spirits, having met unnatural ends, are prone to haunt the human realm.

The second category consists of nature spirits, such as mountain-dwelling "mountain demons" (monkey-like mountain goblins), "monkey specters," "flower-and-fruit spirits" (entities attached to plants), "metal-possessing essences" (beings inhabiting metallic objects), and even household items like "broom spirits" that gain supernatural attributes.

The third group involves ancestral and divine beings, including "parents and ancestors" or "maternal grandparents" whose displeased spirits may cause harm, along with deities like the "Director of Destinies" (lifespan-controlling god) and "Five Paths Mountain Gods." Neglected rituals may provoke these beings to inflict misfortune.

The fourth type relates to dwelling places: "old-house foundation deities" (spirits beneath ancient homes), "northern tomb earth ghosts" (spirits in northern burial mounds), and "east-west wandering spirits" (entities haunting house orientations).

The text specifically warns that acquiring unclean monastic robes without purification within a year, or failing to fulfill vows made to deities, may offend "purification spirits" and "constellation guardians," inviting supernatural retribution. This passage serves as a caution for practitioners to remain vigilant against various malevolent paranormal entities.