《道法會元》Vol. 150

This is a petition document used in Daoist Thunder Rites (a ritual practice invoking deities through talismans and incantations) for healing illnesses and exorcising evil influences. It consists of two main parts: the Petition to the True Lords of the Dipper and the Memorial to the Master.

The first section is a formal petition submitted by the Daoist priest to the Seven True Lords of the Northern Dipper (deified stars of the Big Dipper in Daoist tradition). The priest refers to himself as "your servant [name]" and explains the purpose of the petition—seeking treatment for a specific individual in a certain location. He requests the Dipper Lords' permission to dispatch celestial physicians (divine healers) and exorcism officers (spirit generals who capture evil entities) to descend upon the patient’s home between the hours of Hai and Zi (9 PM to 1 AM). Three specific tasks are outlined: purging the household of foul energies, capturing the malevolent spirits causing harm, and regulating the patient’s body with the luminous Qi of Yaoguang (the energy of the seventh star of the Dipper) to unblock meridians and harmonize the hundred spirits. The document concludes with the date and the priest’s official religious rank.

The second section is a request addressed to the priest’s master (the Wondrous Practice Perfected Lord of the Dongxuan lineage). The priest reiterates the same purpose, seeking his master’s approval to forward the petition to the Dipper Star Palace, again requesting the dispatch of celestial physicians and spirit generals for nocturnal healing. The phrase "banish baleful stars and welcome auspicious luminaries" refers to the ritual’s function of dissolving inauspicious astrological influences and invoking favorable stellar blessings.

Such documents follow strict formal conventions, requiring the priest’s ritual title, the purpose of the request, the specific appeals, and the proper honorifics for the deities. They must also adhere to specialized formatting (such as "sealed envelope" or "square-case" styles). The entire process reflects the standardized "petitioning" liturgy in Daoism, where formal written communication with the divine realm is necessary to obtain permission before performing rituals.

This is a formal document used in Daoist Zhaijiao (purification rituals), primarily consisting of a petition submitted by a Daoist priest (referring to himself as "your subject") to the deities. The text includes standard invocational language and healing/exorcistic incantations.

The priest first reverently requests the infusion of Yaoguang Zhenqi (the true Qi of the seventh star of the Big Dipper) into his body to harmonize his meridians and pacify his hundred spirits (Shen). He confesses having offended his master's dignity, expressing deep apprehension, and thus respectfully prepares this petition, dated and signed on a specific year, month, and day.

The document follows strict formatting conventions: it begins with the characters "Sacred Position" (圣位) and concludes with "Respectfully Sealed" (谨封). A second copy requires "double sealing" (重封), specifying transmission via the Five Thunder Envoy Court (the celestial office of thunder deities) to the Great Emperor of the Eastern Peak (the sacred mountain deity governing human life and death).

The core petition involves interceding for a devotee: having previously reported the case to the Dongxuan Patriarch (a high-ranking Daoist deity), the priest now specially petitions the Benevolent and Sagely Emperor of Eastern Peak (the full honorific title of the mountain deity). He implores divine mercy to issue sacred decrees to relevant celestial departments, addressing the devotee's karmic obstacles across lifetimes—including debt disputes, verbal curses, and other unresolved grievances—granting full absolution.

Specific requests include: dispatching divine physicians (Shenyi Lingguan), healing officers (Gongcao), and exorcism generals to visit the devotee's residence between 9 PM and 1 AM (Hai to Zi hours) to purge pathogenic Qi, subdue demonic entities, cure illnesses for swift recovery, while simultaneously manifesting Daoist majesty.

The incantation section employs the "Primal Dongxuan Numinous Verses" talismanic script, written according to Daoist doctrine. Two sealed petitions are prepared—one for the Dongxuan Patriarch and another for the Big Dipper Lords (Dou Ting)—to perform disaster-averting rituals per liturgical protocol, with corresponding talismans readied for issuance.

The recurring phrase "your subject of designated position, surname [blank]" reflects standard Daoist document formatting, where the priest humbly identifies as a subject while leaving space for personalized names. The entire text exemplifies the formal "human-deity communication" process and meticulous structure characteristic of Daoist ritual practice.

This is a Daoist talismanic document (fulu) for exorcism and healing, detailing the ritual process where a priest summons divine generals to eliminate harm for the people.

The upper section of the talisman bears the attribute "Lesser Yang" (Shaoyang) with the special instruction "Nine Yang does not employ fiery chariots." The main content petitions Liu Tianjun, the Iron-Faced Commander of the Three-Five-Nine Yang (one of Daoism's guardian generals), to descend upon a household between Hai hour (9-11 PM) and Zi hour (11 PM-1 AM). He is summoned to purge lingering pathogenic qi (邪气), capture troublesome yaoguai (妖邪), while infusing the afflicted with primordial qi (元气) for protection and recovery.

The document particularly emphasizes strict command over subordinate divine generals, ordering the Six Destiny Guardians (司命六神) to protect the household without tolerating any demonic disturbances. Should there be resistance, immediate execution is authorized to manifest celestial authority. A concluding note declares the talisman's immediate efficacy, carrying the mandate of the Heavenly Emperor.

Following this is the formal dispatch (牒文) - a Daoist administrative document - notifying the City God (城隍神), the local guardian deity, to record and assist in verifying the proceedings. A separate dispatch is addressed to the Celestial Medical Bureau (天医院), requesting the dispatch of the Medicinal Sage Official (尚药灵官) and Exorcism Officers (驱邪猛吏) to the same household during Hai-Zi hours, administering treatments with pure yang qi (纯阳真气).

The document concludes with the date and the officiating priest's signature, referencing related document formats from the Eastern Peak Prefecture (东岳府, the divine administration of Mount Tai) concerning curse cases and illness records. The entire process exemplifies Daoist religious rituals employing talismans to summon deities for exorcism and healing.

This scripture documents a complete Daoist ritual process for healing illnesses and warding off calamities, primarily involving three official documents: the "Memorial" (die), "Dispatch" (zha), and "Official Communication" (guan).

First, through the "Memorial," a petition is submitted to the Immortal Official of Medicine at the Langling Court of Celestial Healers (a divine institution overseeing medical affairs), requesting the removal of pathogenic Qi from the patient's body. The text mentions regulating the patient's six pulses (referring to the six diagnostic pulse conditions in Chinese medicine), balancing the Five Shen (the spirit counterparts of the five viscera), and dispelling the adverse influences of the "72 climatic periods" (three five-day periods per solar term) and the 24 solar terms, as well as the illness-causing Qi brought by karmic creditors (obstacles from past and present lives).

Next, the "Dispatch" notifies the Six Household Deities of Destiny (including the Kitchen God and other domestic guardians) in the patient's home, instructing them to cooperate with the celestial generals descended from the Northern Dipper (divine commanders under the authority of the Big Dipper deities) to cleanse the household, capture malevolent entities, and ensure the family's safety. After the patient recovers, they must take the Fulu (talismanic scriptures) to the Temple of the Eastern Peak (the divine palace of Mount Tai's deity) to fulfill vows and give thanks.

Finally, the "Official Communication" serves as a credential for document transmission, listing three categories of documents to be delivered: memorials to the Mysterious Lingxuanji Palace (residence of the Northern Dipper deities), the Five Thunder Envoy Court (divine thunder department), and the Eastern Peak Divine Court (Mount Tai's celestial palace); official notices to the City God Office (local underworld administration), the Eastern Peak Curse Division (Mount Tai's department handling curses), the Eastern Peak Illness Division (Mount Tai's department overseeing diseases), and the Langling Court of Celestial Healers; and the Dispatches for the patient's household deities. These documents are delivered by divine messengers such as Envoy Zhang (a celestial courier) and Marshal Wen (an earth god commander).

The entire set of documents reflects the Daoist healing principle of "Heaven-Human Resonance," mobilizing divine forces across celestial, underworld, and household levels through a sacred bureaucratic system to collectively treat the patient.

This is a Daoist talismanic document (Fulu) for exorcism and warding off malevolent forces, recording the complete ritual procedure. The ritual master performs the ceremony during a specific time window (between Hai and Zi hours), invoking the divine generals under the command of the Seven Stars of the Northern Dipper (in Daoism, these seven stellar deities governing life, death, fortune and misfortune: Tanlang, Jumen, Lucun, Wenqu, Lianzhen, Wuqu, Pojun, along with their auxiliary stars Zuobi and Youbi).

The specific steps are as follows: First, the master writes his ritual rank and name, then uses cinnabar to inscribe specific sigils (Jade Script Golden Light) on the talismanic paper to summon the messenger Zhu Kang for swift assistance. Next, the names of the seven stars and auxiliary stars are arranged (each stellar name written separately with special symbols encircling them), forming the structural pattern of the "Jade Script for Dispelling Calamities."

Subsequently, the presiding divine general Liu Tianjun is invoked. This celestial marshal is responsible for delivering the document to the Thunder Department (the Daoist institution specializing in subduing demons) in the heavenly court. The talisman emphasizes that malevolent forces like the "Nine Ugly Winds of the Gangfeng" must immediately disperse, or they will face punishment by wind, fire, and thunder. Finally, the names of various exalted immortals participating in the ritual are listed, including celestial officials from the Dongxuan lineage and the supreme presiding general Xin Tianjun (Jade Pivot Azure Numinous Emperor).

This entire talisman belongs to the "Precious Register of the Supreme Mysterious Numinous Northern Dipper for Prolonging Life, Dispelling Calamities, and Dissolving Misfortunes" system—an important Daoist ritual practice utilizing Northern Dipper belief to eliminate disasters. The term "Cloud Seal of the Great Void" refers to the mystical script used in celestial realms, while "Three Qi Forming the Talisman" indicates that the charm must fuse the three energies of heaven, earth, and humanity to become efficacious. Practitioners must possess proper initiation credentials within the "Dongxuan Transmission" lineage, with every ritual component strictly following prescribed timings, orientations, and liturgical protocols.

This passage describes the complete liturgical procedure (Keyi) in Daoism for beseeching the Northern Dipper Deities (personifications of the Big Dipper constellation) to dispel misfortunes. First, the ritual master (referred to as "minister") composes a memorial according to specific protocols, stating the petitioner's request and preparing ritual talismans (Fulu) to present to the celestial realm.

The ceremony particularly mentions the "Jade Bureau's decree" (the highest divine mandate in Daoism) and the "Mysterious Numinous texts" (scriptures bestowed by the Northern Dipper deities), emphasizing these sacred powers' profound and unfathomable nature. The master must face the North Star direction when inscribing the talismanic incantations, meticulously detailing the petition's purpose, and entrusting the Director of Fate (deity governing lifespan) to deliver the document to the specific Northern Dipper palace deity (each of the seven stars governs a celestial palace).

The incantation invokes the Big Dipper's cosmic authority to command all creation: preserving life, protecting the body, exorcising evil influences, and harmonizing Yin-Yang. The phrase "dragon and tiger" refers to the body's complementary Yin and Yang energies (Qi), with "pursuing the dragon and tiger" meaning regulating one's vital breath. The spell concludes with the standard Daoist formula "Swiftly, swiftly, in accordance with the statutes and ordinances," signifying immediate efficacy.

The repentance segment follows, where the master confesses on behalf of the petitioner all transgressions from past and present lives, seeking deliverance from thirty-six categories of calamities (including three disasters, four malignant influences, Five Phase conflicts, and six harmful forces) encompassing illness, legal troubles, karmic creditors, and other misfortunes. The ceremony culminates in entreating the Northern Dipper deities for mercy, using the talisman's power to harmonize destiny ("aligning with stellar courses") by synchronizing celestial movements with the petitioner's fate.

This ritual embodies the Daoist concept of "cosmic resonance between heaven and humanity," employing talismans, repentance, and astrological harmonization to facilitate divine-human communication for calamity resolution.

This scripture records the ritual documents and incantations used in Daoism for dispelling misfortunes and resolving calamities. The main content is divided into several sections:

First is the petition addressed to the Northern Dipper Lords (the stellar deities in Daoism who govern life, death, and fortune). When someone suffers from illness, may they recover; when encountering disaster, may it be resolved; when cursed, may the affliction be removed; when plagued by evil spirits, may they be exorcised; when misfortune approaches, may it cease; when burdened by grievances and transgressions, may they dissolve; when entangled in legal disputes, may they be pacified; when experiencing financial loss, may restitution be obtained; when bearing sins, may forgiveness be granted. The petition requests the celestial physicians of the Dipper Ministry to infuse the patient's body with Primordial Sovereign True Qi (the pure primordial energy), harmonizing breath to nourish the spirit (Shen), gathering the ethereal and corporeal souls, balancing the meridians, and fundamentally eradicating the root of disease.

Next are the specific instructions for using the talismans. The charms should be drawn with cinnabar on yellow paper, measuring seven inches long and three inches wide. According to the patient's birth hour and the corresponding position of the Seven Stars of the Northern Dipper (the seven stellar lords: Greedy Wolf, Giant Gate, etc.), specific incantations are recited at designated times. Each incantation begins with "Om" and concludes with "Svaha"—a common structure in Daoist mantras.

The mentioned "Calamity-Resolving Heart Diagram" is a type of talismanic chart where numbers must be written in a specific sequence within a circle, then filled with corresponding characters based on the patient's birth date and time. The entire ritual must be performed in strict accordance with the Monthly Epochs (the Daoist calendrical month divisions) and astrological orientations.

These contents reflect traditional Daoist methods of regulating body and mind through talismans, astrology, and Qi techniques, emphasizing the cosmology of cosmic correspondences. The ritual mentions important Daoist deities like the Mysterious Maiden of the Nine Heavens and the Mysterious Heavenly Sovereign.

This scripture records several types of Daoist talismans (fulu) and ritual procedures, primarily including:

The Stove Lamp Talisman (used in rituals for the Kitchen God) and the Gangbu Incantation (a spell recited while performing the ritual Pace of the Celestial Stars). The incantation states: "The Kuai and Gang stars (from the Big Dipper constellation) are most sacred. I now tread the Gang steps to ascend to the Bright Yang Heaven. Following the rotation of heaven and earth, I pace across the seven stars, stepping through the Gang positions to climb the ninefold heavens. All deities will assist me in paying homage to the Celestial Emperor, while heavenly soldiers and generals guard my form, keeping disasters at bay and granting me longevity."

Regarding celestial divination, it mentions: "If stars appear blackened, the household head will die; clustered stars bring pestilence; vanishing stars foretell the end of one's lifespan; motionless stars indicate a sick person's recovery; increasing stars predict extended life; decreasing stars inevitably signal calamity."

Next is the format for a memorial to the Big Dipper Lords: "A certain person from a certain place, for a certain matter, having prepared the 'Precious Register of the Supreme' (a Daoist document) according to religious precepts, humbly requests the deities to present this document to the Venerated Stars of the Dipper (the seven stars of the Big Dipper revered in Daoism), seeking absolution for all sins committed in this lifetime and the dissolution of misfortunes. May the deities adjust this person's qi (vital energy) flow, curing illness and prolonging life. The petitioner has prepared ritual offerings (keyi), incense, and candles before the Kitchen God (Siming Zaojun) at home, awaiting divine revelation with utmost sincerity."

Finally, there are two talismanic spells for summoning spirit envoys (divine generals who execute rituals): One is used on days with the celestial stems Jia, Bing, Wu, Geng, or Ren, inscribed with the characters "Jiao Gong Nu"; the other is for days with Yi, Ding, Ji, Xin, or Gui, bearing "Cui Zhi Yi." When drawing these talismans, one must align with the directions corresponding to the celestial stems and earthly branches—some strokes are drawn downward to signify heavenly qi descending, others upward to represent earthly qi rising.

The "water basin response" likely refers to divining divine messages through water basin scrying. Collectively, this scripture demonstrates Daoist religious practices—using talismans, astrological signs, and rituals—to dispel misfortunes and seek longevity.

This divination text correlates the Eight Trigrams (Bagua) — Qian (Heaven), Kan (Water), Gen (Mountain), Zhen (Thunder), Xun (Wind), Li (Fire), Kun (Earth), and Dui (Lake) — with specific omens and prescribes corresponding Daoist purification rituals (Zhaijiao):

The Qian trigram signifies noble status with minor obstacles. Though illness prognoses appear favorable, one must still offer prayers to celestial deities. The associated spirit is the Kitchen God (guardian of the hearth).

Kan symbolizes layered dangers, like a boat caught in stormy waves, with calamities stemming from accumulated misdeeds. An extremely inauspicious omen requiring repayment of past vows and offerings to the Earth God (local tutelary deity).

Gen indicates receding misfortune and approaching joy, akin to a night traveler finally seeing dawn. A shift from inauspicious to auspicious, necessitating ancestral worship at the family altar.

Zhen resembles lightning through dark clouds — heaven-sent disasters offering no escape. Highly inauspicious, demanding sacrifices to the Earth God.

Xun is like a refreshing breeze, foretelling family messages in dreams. The transition from bad to good fortune requires thanksgiving at the household shrine.

Li radiates brilliance yet ailing persons must still pray. Through purification rites (Rangjie), crisis transforms to safety — initially inauspicious but ultimately favorable.

Kun embodies rootless wandering and the agony of separated lovers, representing pure misfortune.

Dui portends autumnal melancholy so profound even "iron-boned, bronze-bodied" individuals (metaphor for the exceptionally resilient) succumb to sorrow. This ominous sign involves restless spirits of the violently deceased (Fushi).

The latter section details the "Petitioning the Dipper" ritual (Gaodou Keyi) addressed to the Northern Dipper deities: Through visualization (Cunxiang), the practitioner imagines transforming into their Primordial Life True Self (Yuanming Zhenren) — wearing a golden crown, crimson robe, and vermilion shoes while holding a jade scepter. Regulated breathing guides three vital energies (○○○ symbol) from the dual gate acupoints up the spine to the Niwan Palace (crown of the head), manifesting Generals Liu, Deng, and Xin who stand ready for commands.

Golden Qi (Jin Qi) is then guided through the "Twelve-Storied Tower" (throat) and exits the mouth as a golden bridge. Before it stand seven-tiered halls housing seven True Persons (Zhenren). Visualize General Liu leading the way while Celestial Lord Xin escorts you to the palace gates, where guardians Yang and Tuo Luo stand watch. A Divine Messenger (Tongshi Sheren) delivers the prayer within as the practitioner waits reverently below the steps.

The two figures led the petitioner into the main hall to pay homage to Doumu Yuanjun (the Daoist Mother of the Dipper, revered as the celestial mother of the Northern Dipper stars). With utmost devotion, they performed nine full prostrations before Doumu while kneeling to present their petition. Throughout the ritual, participants maintained focused visualization (cunxiang) of Doumu's true divine form, awaiting her celestial indication of fortune or misfortune. Upon completing the ceremony, Celestial Lord Xin and Celestial Lord Liu (two guardian deities) escorted the petitioner back to the ritual altar.

This passage describes the "Petitioning Doumu" segment within Daoist zhaijiao liturgy (purification rituals). In Daoist belief, Doumu governs human fortunes and misfortunes, and devotees seek her divine guidance through specific rituals. The nine prostrations symbolize supreme reverence, while visualization (cunxiang) serves as a key Daoist method for communing with deities. The two Celestial Lords act as mediators, facilitating mortal communication with the divine realm.

(Note: Technical terms like "Doumu Yuanjun," "zhaijiao," and "cunxiang" are preserved in pinyin with contextual explanations, maintaining the original's ceremonial tone while ensuring accessibility.)